- Association for Episcopal Deacons

1
The Diaconate Renewed:
Service, Word and Worship
Canon D. Michael Jackson
Deacon at St. Paul’s Cathedral, Regina, Saskatchewan
Diocese of Qu’Appelle
Anglican Church of Canada
Revised July 2015
Dedicated to Bishop Duncan Wallace (†22 June 2015)
Enabler of the Diaconate
© D. Michael Jackson 2015
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The Diaconate Renewed: Service, Word and Worship
Table of Contents
Foreword
4
Author
5
Preface
5
Introduction
6
Part A
The Diaconate – Ancient and Modern Ministry
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I.
The Diaconate in History
The Origins of the Diaconate
The Diaconate Flourishes
The Diaconate – Ministry Open to Women?
The Decline of the Diaconate
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8
10
11
13
II.
The Revival of the Diaconate
The Anglican Communion
Ambivalence in the Church of England
And in Canada…
To have or not have Deacons: A Roman Catholic Case Study
14
15
16
17
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III.
The Diaconate Today
Defining Our Terms
The Deacon as Symbol
Re-assessing the Traditional View of Servant Ministry
Deacons in Action
Worship
Lay Ministry
The Wider Community and Outreach
Discernment, Formation and Ordination
21
21
22
22
23
24
26
27
29
IV.
Contemporary Issues
Objections to the Diaconate
The Diaconate as Ecumenical Opportunity
Women in the Diaconate
Lutheran Deacons
An Opportunity?
Direct Ordination: Once a Deacon, Always a Deacon?
Historical Overview
Sequential Ordination Today
Conclusion
31
31
33
33
36
37
40
40
41
43
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Part B
The Deacon in the Worshipping Community
45
Introduction
45
V.
The Liturgical Role of the Deacon
The Deacon in the Eucharist
The Entrance Rite
Proclaiming the Gospel
Intercessions/Prayers of the People
Confession and the Peace
The Preparation of the Table and of the Gifts
The Great Thanksgiving
Administration of Communion
Ablutions
Dismissal
Communion from the Reserved Sacrament
Communion of the Sick/Shut-ins
Communion in Institutions
Reserved Sacrament in a Church
Other Services
Blessings
Conclusion
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46
47
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49
50
51
52
53
54
54
55
55
55
56
57
58
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VI.
Vestments for the Deacon
Introduction
Street Dress
Liturgical Vestments for the Deacon
Historical Note
Contemporary Vestments for the Deacon
A Case Study: St. Paul’s Cathedral
Conclusion
59
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Appendix A The Diaconate in Liturgical Texts
1. The First Prayer Book of King Edward VI, 1549
2. The Book of Common Prayer, Canada, 1959/62
3. The Book of Common Prayer of the Episcopal Church
in the United States, 1979
4. The Book of Alternative Services of the Anglican Church of Canada, 1985
5. Common Worship of the Church of England, 2000
5. The Roman Missal, 2011
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67
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Appendix B
Appendix C
79
80
Vocational Diaconate Statistics, Anglican Church of Canada
Diaconal Formation in the Diocese of Toronto
Select Bibliography
1. History and Theology of the Diaconate
2. Women and the Diaconate
2. Ministry and Formation
3. Liturgy and Worship
4. Reports
5. Websites
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82
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86
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Foreword
The Right Reverend Robert Hardwick, Bishop of Qu’Appelle
I heartily recommend this publication to all deacons, to those discerning a call to ordained
ministry, and to every congregation in the Anglican Church of Canada. The ‘distinctive
diaconate’ is a unique calling and I commend this publication for further study that all would
be better informed about this ordered ministry.
This publication, and indeed the example set by its author, Deacon Canon Michael Jackson,
is a call to the Church to correct the prevailing assumption that the diaconate is merely a
transitional year before priesting or an apprenticeship for the priesthood; or that it is only
priesthood that really matters.
In a Church of England report, The Mission and Ministry of the Whole Church, 2007, it was
heartening to read of the missional role of deacons in their communities. As such, the deacon
plays a crucial part in calling the Church to engage in its mission and in leading that mission
by personal example. It is encouraging to witness this missional call being lived out in its
deacons across the Anglican Communion, as it was in the early Church.
Liturgically and missionally, the order of the diaconate is to be commended. This
publication goes a long way to help recover this primary and distinctive order.
Bishop Rob Hardwick
Diocese of Qu’Appelle
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Author
D. Michael Jackson was ordained deacon in the Diocese of Qu’Appelle in 1977 and has served as a
deacon at St. Paul’s Cathedral in Regina, Saskatchewan, since then. He is the author of a number of
articles and presentations on the diaconate and has been an active member of the Association of
Anglican Deacons in Canada since its formation in 2000. He is co-chair of the Anglican-Roman
Catholic Covenant Implementation Committee of the Diocese of Qu’Appelle and the Roman Catholic
Archdiocese of Regina. He was installed as a canon of the Diocese of Qu’Appelle in 2013.
Preface
Part A of this study was first prepared in 1997 for the Diocese of Qu’Appelle at the request of Bishop
Duncan Wallace. In the following decade, writings and further experience with the order substantially
changed perspectives on the diaconate and at the request of Bishop Wallace’s successor, Bishop
Gregory Kerr-Wilson, the study was revised and expanded in 2008. Part B, on the liturgical role of
the deacon, was written in 2011; Chapter VI, “Vestments for the Deacon,” was first published in
Diakoneo, publication of the Association for Episcopal Deacons, in 2012 (Vol. 34, #5). Subsequent
developments in the Roman Catholic and Anglican dioceses in Saskatchewan, as well as nationally in
the Anglican Church of Canada, prompted further revisions. Bishop Rob Hardwick suggested that a
new edition be done for diocesan website publication in 2014. Among the latest revisions, a section
has been added to the Bibliography on “Women and the Diaconate” and references to the female
diaconate in the text have been expanded, reflecting the recent flowering of scholarship on the topic.
The author thanks Deacon Ormonde Plater, of the Episcopal Diocese of Louisiana, distinguished
diaconal author and liturgist, for reviewing the text and making many helpful suggestions for its
improvement. He also thanks Dr. Brett Salkeld, archdiocesan theologian of the Archdiocese of
Regina, for his insights into the diaconate, not only in Saskatchewan but in the Roman Catholic
Church in general; Deacon Kyn Barker, Coordinator of Deacons of the Diocese of Toronto, for
updates on the diaconal program in that diocese; and the Rev. Dr. Eileen Scully, Director of Faith,
Worship, and Ministry, Anglican Church of Canada, for information on diaconal activity in our
national Church. Finally, many thanks to the Right Reverend Robert Hardwick, current Bishop of
Qu’Appelle, for contributing the Foreword and thus affirming episcopal support for the diaconate.
This latest edition is dedicated to Duncan D. Wallace (1938-2015), a deacon-friendly bishop who
greatly facilitated the author’s diaconate and commissioned the original study in 1997.
D. Michael Jackson, Regina, July 2015
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Introduction
The author has been a deacon since 1977. He is one of the longest-serving – although not the oldest!
– deacons in the Anglican Church of Canada. For many years, he was challenged about why he was a
deacon: “When are you becoming a real minister?” “When are you being ordained?” “Why are you
not going on to the priesthood?” People from non-episcopal churches are baffled by the order of
deacons. Within the Anglican Communion (and indeed other Churches), many are ambivalent or
sceptical about the diaconate. While Anglicans have paid lip service to the three orders of ordained
ministry of bishop, priest or presbyter, and deacon, in practice they have more usually been in the
situation described by a preacher at an ordination of (transitional) deacons in the Episcopal Church in
the United States:
[The preacher] knows full well that this person in front of him, now being ordained with such
solemnity, will to all intents and purposes have to go through it all again in six months or a
year’s time to be ordained as a priest. Of course we say, “Once a deacon, always a deacon,”
but this is pious fiction. The ordination of a deacon, as at present practised, is usually little
more than a farce.1
The diaconate has been, and can be, far different from this aptly-named “fiction” and “farce.”
In Part A of this study, we trace the order of deacons from its origins and see how it ended up as an
apprenticeship to the priesthood; then explore its true purpose, current revival and potential as a
unique form of ordained ministry, with major ecumenical implications. Our purpose is to introduce
the diaconate to those who may not be familiar with it and to provide helpful information to deacons
and diaconal candidates.
While about forty per cent of the present text deals with deacons in worship, this is by no means
intended to reflect the priorities or duties of the deacon. Section B, on worship, was written as a
separate study in response to a number of requests and added to the original paper on the diaconate.
It can be omitted by those not inclined to delve into the details of liturgy. However, amidst the great
variety of diaconal ministries – which we shall see in Part A – the liturgical role is, or should be, the
one common factor for all deacons.
For the benefit of those who may not have the opportunity to do further reading in the field, we
summarize historical and current writings on the ministry of deacons. A variety of publications have
enriched knowledge and understanding of the diaconate, especially in the Episcopal Church of the
United States in the 1980s and 1990s, thanks in large part to the North American Association for the
Diaconate (now the Association for Episcopal Deacons); then in the Church of England; and latterly
in the Roman Catholic Church in the United States. We gratefully acknowledge all those who have
contributed to the study of the diaconate and commend their work through the footnotes and
bibliography.
We hope that this modest publication will be of some help to, and stimulate reflection by, present
deacons, those contemplating the diaconate, and indeed all interested in the Church’s ministry.
1
Reginald Fuller, quoted in James M. Barnett, The Diaconate: A Full and Equal Order, revised edition
(Valley Forge, PA: Trinity Press International, 1995), xi.
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Part A
The Diaconate – Ancient and Modern Ministry
… every Christian is called to follow Jesus Christ, serving God the Father, through the power
of the Holy Spirit. God now calls you to a special ministry of servanthood, directly under the
authority of your bishop. In the name of Jesus Christ, you are to serve all people, particularly
the poor, the weak, the sick, and the lonely.
As a deacon in the Church, you are to study the holy scriptures, to seek nourishment from
them, and to model your life upon them. You are to make Christ and his redemptive love
known, by your word and example, to those among whom you live and work and worship.
You are to interpret to the Church the needs, concerns, and hopes of the world. You are to
assist the bishop and priests in public worship, and in the ministration of God’s word and
sacraments, and you are to carry out other duties assigned to you from time to time. At all
times, your life and teaching are to show Christ’s people that in serving the helpless they are
serving Christ himself.2
Chapter I
The Diaconate in History
The biblical Greek word diakonia, from which we derive “diaconate” and “deacon,” is usually
translated as “service,” with connotations of humble assistance to others. However, the New
Testament scholar John N. Collins and others have challenged this interpretation on linguistic
grounds. Diakonia and its cognate words, they tell us, had a much broader sense than “service” in
New Testament Greek, also including “ministry,” “message,” “agency” or “attendant.”3 Similarly,
the office of deacon, from the Greek word diakonos, has often been misinterpreted, at least since the
19th century, as meaning essentially a servant focusing on charitable work, whereas it originally had
wider meanings of (among others) agent, messenger and representative.4 In any event, the notion of
service to others, taken from Jesus’ references to himself as a servant and to the ministry of humble
service, applies to all his followers and not just to one particular ecclesial office; it is a key to the new
life, the Kingdom of God, and the Church. The early Church’s fundamental nature was organic, not
hierarchical, stressing the oneness of a community where all have both common and particular
functions. It is in baptism that all Christians are called to ministry and given a charisma which
includes service and the other connotations of diakonia. “Baptism, not ordination, confers authority
to be the Church.”5 A leading deacon in the Episcopal Church in the USA, Susanne Watson Epting,
has put it this way: “Even though ordained, our primary identity remains baptismal and our ordination
charges and vows serve only to expand, enhance, and urge us on in animating and exemplifying the
diakonia to which all the baptized were called.”6 She speaks of “the radical equality of baptism.”7
2
The Ordination of a Deacon, The Book of Alternative Services of the Anglican Church of Canada (Toronto:
Anglican Book Centre, 1985), 655.
3
Collins examines in detail the linguistic evidence in Diakonia: Interpreting the Ancient Sources (New York,
Oxford: Oxford University Press, 1990). In Deacons and the Church: Making connections between old
and new (Leominster: Gracewing; Harrisburg, PA: Morehouse Publishing, 2002), he further analyses his
findings and applies them to the diaconate. The results of this research are well summarized by Ormonde
Plater in Many Servants: An Introduction to the Diaconate. Revised Edition (Cambridge, MS: Cowley
Publications, 2004), xii-xiii.
4
Ibidem.
5
James Barnett, The Diaconate: A Full and Equal Order, 13.
6
Susanne Watson Epting, “Common Views and Common Mission,” Anglican Theological Review,
Vol. 92, Winter 2010.
7
Susan Watson Epting, Unexpected Consequences: The Diaconate Renewed (New York: Morehouse
Publishing, 2015), 36.
8
Diakonia is the calling of all Christians, not just one order of ministers. Symbolizing this, Bishop Rob
Hardwick washes the feet of server Gareth Chevalier at St. Paul’s Cathedral, Regina, on Maundy Thursday,
2015. Deacon Winna Martin is at the right.
The Origins of the Diaconate
Given this original notion that ministry belonged to the laos, to all the baptized in a horizontallystructured church, it took some time for specific orders of ministry to emerge. Acts 6: 1-6 recounts
how the disciples responded to complaints from the Hellenists that “their widows were being
neglected in the daily distribution of food:” the community appointed “seven men of good standing,
full of the Spirit and of wisdom” to handle this task, freeing the disciples to devote themselves “to
prayer and to serving the word.” The apostles prayed over and laid hands on the seven. Some
commentators have read much into this passage, citing it as the origin or at least the forerunner of the
diaconate, since the mission of the Seven was the administration of charity in the young church.8
Most scholars, however, agree that the accounts of the ministry of Stephen and Philip in Acts and the
commissioning of the Seven in Acts 6: 1-6 do not refer to a distinct order of deacons, although the
Seven exercised some diaconal functions.9 One such scholar states that “both modern and ancient
exegetes do not consider the ‘seven’ in Acts 6 to have been what were later called ‘deacons’.”10
While Paul refers to episcopoi and diakonoi in Philippians 1: 1, these terms are often translated as
“overseers” and “agents,” or “supervisors” and “assistants,” as well as “bishops” and “deacons.”11
One scholar has noted that the early Church tended anachronistically to “read into apostolic Church
order the fully developed diaconate of the second century.” However, he adds, “ordering was
8
9
10
11
See Alexander Strauch, The New Testament Deacon (Littleton, CO: Lewis & Roth, 1992). Writing from an
evangelical perspective, the author sees the Seven as the prototype and model for contemporary deacons as
“servant-officers” in “Bible-believing churches.” These “boards of deacons,” however, are very different
from the ordained deacons in the episcopal churches.
Barnett, 33. See also Collins, Deacons and the Church, 47-50, 87-89, and Plater, 11-12.
Cipriano Vagaggini, Ordination of Women to the Diaconate in the Eastern Churches, edited by Phyllis
Zagano (Collegeville: The Liturgical Press, 2013), 10
See Collins, Diakonia, 235-236, and Plater, 11.
9
underway when Paul greeted the episcopoi and diakonoi at Philippi;” the role of Epaphroditus (Phil.
2: 25-30) shows the emergence of the diaconal function. 12 In I Corinthians 12: 4-11 and 27-31, we
note the variety of ministries, not necessarily permanent and not always formally commissioned. In
Romans 16:1, Paul refers to “our sister Phoebe” as a diakanos. There is, again, debate as to whether
this refers to a deacon as the office as later understood. Origen (185-255) asserted that “this text
teaches with the authority of the Apostle that even women are instituted deacons in the Church”.13 St.
John Chrysostom (4th century) considered Phoebe to be a deacon.14 Collins prefers to translate the
word here as “delegate.”15 Nonetheless, indications are that women were officially commissioned for
diakonia and when the office of deacon later emerged, it appears to have been open to women.
According to Collins, in I Timothy 3: 11 there is a “seemingly clear case to be made for the inclusion
of women among the deacons.”16 Kevin Madigan and Carolyn Osiek note: “The earliest reference to
a female deacon occurs in the Pauline letters, Phoebe in Rom 16:1. At this point, there is no
distinction by sex.”17
The consensus of scholars is that in the Pauline churches of the early New Testament period there was
no uniform structure of offices. However, the roots were there, and formal ministry was taking shape;
by the time of I Timothy and the later New Testament church we find more consistent references to
orders of ministry. I Timothy 3: 1-7 lists the qualifications of bishops. Verses 8-13 describe those of
deacons: “Deacons likewise must be serious, not double-tongued, not indulging in much wine, not
greedy for money; they must hold fast to the mystery of the faith with a clear conscience.” This
passage includes the verse about possible women deacons: “Women must likewise be serious, not
slanderers, but temperate, faithful in all things.” I Timothy’s reference to presbyters, on the other
hand, is cursory: “do not neglect the gift that is in you, which was given to you through prophecy
with the laying on of hands by the council of elders” (4: 14).
One theory is that the offices of bishop and deacon originated in the Pauline or Hellenic churches,
while that of presbyter or elder originated in the Judaistic churches, especially in Jerusalem. The two
systems gradually link up and by the end of the first century a synthesis into three orders is more or
less complete. Bishops are overseers and liturgical presiders, in conjunction with presbyters or elders,
who form a kind of governing council. Deacons work closely with the bishop, act as episcopal
agents, and have special responsibilities in pastoral, charitable, administrative work and the liturgy.
Writers at the end of the first century, such as the authors of the Didache and The Shepherd of
Hermas and Clement of Rome, refer to the link between bishop and deacon and the liturgical role of
the deacon.
In the post-apostolic or “Ignatian” era, the “mono-episcopate” emerges, the “rule of the local church
by a council of presbyters [...] over which one bishop presides.”18 St. Ignatius of Antioch refers in
his letters written at the beginning of the second century to fully-developed orders of bishop,
presbyter and deacon. “[Deacons] are seen [by St. Ignatius] to have as integral a part in the ministry
12
13
14
15
16
17
18
Edward P. Echlin, S.J., The Deacon in the Church, Past and Future (New York: Alba House, 1971), 5, 9, 10.
John Winjgaards, Women Deacons in the Early Church: Historical Texts and Contemporary Debates
(Norwich: Canterbury Press; New York: The Crossroad Publishing Company, 2002), 149.
Kevin Madigan and Carolyn Osiek, eds. & translators, Ordained Women in the Early Church: A
Documentary History (Baltimore: The Johns Hopkins University Press, 2005), 15.
Collins, Deacons and the Church, 73-75, 90.
Collins, 99; see also Plater, 12. Some writers believe that the reference in this verse is to deacons’ wives
(e.g. Alexander Strauch, The New Testament Deacon, chapter 10). But Madigan and Osiek, citing again St.
John Chrysostom, give more weight to evidence that the references is to female deacons (Ordained Women
in the Early Church, 18-21).
203.
Barnett, 49.
10
as the bishop and the presbyters: they are not an optional extra, but are mentioned first.”19 Deacons
are officers or functionaries of the Church community, ministers of liturgy, word, charity and
administration. Their direct association with the bishop is clear to Ignatius: “their diakonia is to carry
out the will of the bishop.”20 So is their liturgical role; for Ignatius, they are “deacons of the
mysteries of Christ” at the eucharistic celebration21 – a role identified even more specifically in the
writings of another second century writer, Justin Martyr: “After the president has given thanks and
all the people have shouted their assent, those whom we call deacons give to each one present to
partake of the eucharistic bread; and to those who are absent they carry away a portion.22
The Diaconate Flourishes
In the two centuries from the time of Ignatius to the Council of Nicaea, deacons are “vitally important
ministers of the Church,” 23 a complementary order, not a subordinate one. People are ordained
directly to the episcopate, the presbyterate or the diaconate, with all three seen as permanent. The
deacon’s special relationship with the bishop is symbolized in the diaconal ordination rite where the
bishop alone lays hands on the ordinand, whereas the college of priests join the bishop in the layingon of hands for the presbyterate. The Apostolic Tradition of Hippolytus (Rome, c. 215) notes that
“on ordaining the deacon, the bishop alone lays hands, because he is ordained not to the priesthood
but to the ministry of the bishop, to carry out commands. He does not take part in the council of the
clergy, but attends to duties and makes known to the bishop what is necessary…”24
The Didascalia of the Apostles (c. 250), a pastoral handbook for bishops, compares bishops to the
high priests of Old Testament times, priests to Old Testament priests, and deacons to Levites.
The deacon stands next to you like Christ and you should love him […] Deacons should take
bishops as models in their conduct. But they should work even harder than the bishop does
[…] The deacon should be ready to obey and submit to the commands of the bishop. The
deacon should work and spend himself wherever he may be sent to serve or to bear a
message to someone.25
Deacons have a major liturgical role and administrative and charitable duties. They act as
administrative assistants to the bishop. They baptize. They have clear functions in the Eucharist.
They are even known – though rarely -– to have presided at eucharistic celebrations.26 They are
ministers of charity, ministers to the sick and the aged. They may reconcile penitents. But, though
ministers of the “Word,” they do not normally preach.27 They are sometimes placed in charge of
small congregations. Some are elected bishops. “The third century was a period in which the dignity
and importance of the deacon increased at the expense of the presbyter.”28
19
20
21
22
23
24
25
26
27
28
Jill Pinnock, “The History of the Diaconate,” in Christine Hall, ed., The Deacon’s Ministry (Leominster:
Gracewing, 1992), 12.
Collins, Deacons and the Church, 106.
Ibid., 108.
Quoted in Plater, 18-19.
Echlin, 29.
Ormonde Plater, ed., Historic Documents on the Diaconate (Providence, RI: North American
Association for the Diaconate, revised 1999), 1.
Winjgaards, 151-153.
Echlin speculates that Ignatius may on occasion have delegated eucharistic presidency to deacons (The
Deacon in the Church, 22) and observes that the Council of Arles in 314 directed that the practice cease.
See Barnett, 80-83, who challenges the assertion of Echlin that deacons exercised a preaching ministry (76,
88, 103, 106).
Barnett,71.
11
The following description of ministry in the early Church shows the relatively low profile of
presbyters compared to deacons:
…the bishop is responsible for seeing to it that the congregation develops and grows and that
the presbyters form with him a ruling group assisted by the deacons. At the sacraments of
baptism and Eucharist, the local bishop inevitably presides, the deacons fulfilling their roles
too […] But it is the presbyters, who are by far the commonest in today’s Church, who do
not appear to “do” very much, apart from sitting there as elders.29
The Diaconate – Ministry Open to Women? 30
There is considerable evidence to show that women are ordained deacons in the third through the
seventh centuries; beyond that in the East, especially in Constantinople, as late as the 12th century; in
Syria and Greece; but also in Gaul and possibly even Rome. The Didascalia explains the role of the
female deacon for ministry among women, such as in baptisms and house visits:
The woman deacon should be honored by you as [the presence of] the Holy Spirit […]
Choose some people who most please you and institute them as deacon: a man for the
administration of the many necessary tasks, but also a woman for ministry among women
[…] You need the ministry of women deacons for many reasons.31
The Apostolic Constitutions of the late fourth century in Syria, which incorporate the Didascalia,
expand the references to female deacons.32 But the practice was not universal and some parts of the
church, notably in the West and Egypt, were opposed to deaconesses. There has been disagreement
among theologians as to whether these women were actually deacons. Some believe that they were
not: commenting on the Didascalia, historian Aimé Georges Martimort argued that “deaconesses
took no part in the liturgy […] In no way could they be considered on the same level as deacons: they
were their auxiliaries.” 33 Yet while it is true that early women deacons had a more restricted
liturgical role than their male counterparts (they anointed females candidates for baptism for reasons
of modesty, but did not actually baptize, and did not serve at the Eucharist), other scholars maintain
that they were indeed deacons, but with a different role from male deacons. Roman Catholic expert
Cipriano Vagaggini asserted that for the author of Didascalia “this diaconal ministry in the church
includes two branches: one male and one female,” even if the “duties of the deaconess are restricted
to ministry for women.” 34 And when adult baptism gave way in the majority of cases to infant
baptism, women deacons still continued their ministry – “there was more to their role than that.”35
German theologian and bishop Gerhard Müller has maintained that deaconesses held appointed
29
30
31
32
33
34
35
Kenneth Stevenson, The First Rites: Worship in the Early Church (Collegeville:The Liturgical Press,
1989), 74-75.
The story of women deacons is summarized in Ormonde Plater, Many Servants, 21-27. See also Christine
Hall, ed., The Deacon’s Ministry, particularly Jill Pinnock, “The History of the Diaconate,” 14-21, and
Kyriaki Fitzgerald, “A Commentary on the Diaconate in the Contemporary Orthodox Church,” 147-158;
Edward Echlin, SJ, The Deacon in the Church, 62, 73; and Kyriaki Fitzgerald, Women Deacons in the
Orthodox Church: Called to Holiness and Ministry (Brookline, MS: Holy Cross Orthodox Press, 1998).
Winjgaards, Women Deacons in the Early Church, 151-152.
See Madison and Osiek, Ordained Women in the Early Church, 106-116.
Aimé Georges Martimort, Deaconesses: An Historical Study (San Francisco: Ignatius Press, 1986), 43.
Martimort is cited approvingly by Alexander Strauch; from his evangelical perspective, ordination of women
would be unbiblical and contrary to God’s design (The NewTestament Deacon, chapter 10). However,
Cipriano Vagaggini and John Winjgaards effectivey rebut Martimort’s view.
Ordination of Women to the Diaconate in the Eastern Churches, 14.
Madison and Osiek, Ordained Women in the Early Church, 205.
12
offices like sub-deacons and lectors and were not sacramentally ordained.36 Others suggest that they
received a form of ordination for a separate order of deaconesses but were not considered deacons.
Still others argue that deaconesses were indeed female deacons. The latter view now seems to be the
most widely accepted. 37 Cipriano Vagaggini, in his careful examination of the evidence, concludes
that women deacons were sacramentally ordained with episcopal laying-on of hands like their male
counterparts (and like presbyters), rather than being blessed like sub-deacons and other minor orders.
“Deaconesses,” he affirms, “are clearly part of the clergy.”38 Madison and Osiek comment:
By the third century, the special office of female deacon or deaconess had developed in the East,
intended especially for ministry to women. It is clear that in most churches that reflected this custom
in the fourth, fifth, and sixth centuries, the deaconess was considered an ordained member of the
clergy with special tasks [our emphasis]. [..] for some tasks (e.g. representation of the church in
business or political contexts), their roles overlapped with the male deacons.39
Indeed, the Apostolic Constitutions cite a prayer for episcopal ordination of a woman deacon which is
a direct counterpart of that in the ordination of a male deacon.40 Unlike candidates for minor orders,
they were ordained before the altar inside the sanctuary. They received the diaconal stole, or orarion.
And they received the chalice from the bishop after the ordination.41 Roman Catholic liturgical
scholar Roger Gryson, differing with Martimort (and later with Müller), concludes “that women were
ordained to and ministered within the order of deacons.”42
These female ministers are referred to as diakonissa in the canons of the Council of Nicaea (325).
But the terms “deacon” (diakonos) and “deaconess” (diakonissa) are often used concurrently or
interchangeably for female deacons.43 St. Basil of Caesarea (329-379), St. John Chrysostom (344407) and St. Gregory of Nyssa (335-394) refer to women deacons.44 The Council of Chalcedon (451)
promulgates a canon regulating the ordination of deaconesses, who must be over forty years of age.
The code of the Emperor Justinian I (529-564) includes a number of rules governing the ordination
and discipline of women deacons. Indeed, Vagaggini tells us, “from Justinian (527-565) to Heraclius
(610-640) the Great Church of Hagia Sophia in Constantinople had forty deaconesses.”45 The
Council of Trullo (692) reiterates the Chalcedonian rule of ordination of women deacons after age
forty. A number of manuscripts dated between the eighth and fourteenth centuries reproduce
ordination rites for women deacons.46 They function liturgically and pastorally in parallel with their
male counterparts. A leading Orthodox scholar, Kyriaki FitzGerald, records the sacramental
ordination of women to the diaconate in various parts of the East, even during the Middle Ages,
especially in monasteries.
36
37
38
39
40
41
42
43
44
45
46
Gerhard Müller, Priesthood and Diaconate (San Francisco: Ignatius Press, 2002), 204 ff.
For a summary of these points of view, see Kenan B. Osborne, O.F.M., The Permanent Diaconate: Its
History and Place in the Sacrament of Orders (New York: Paulist Press, 2007), 170-174. Owen F.
Cummings gives a less positive view of women deacons in Deacons and the Church (New York: Paulist
Press, 2004), 42-43.
See “The Ordination of Deaconesses in the Greek and Byzantine Tradition,” Ordination of Women to the
Diaconate in the Eastern Churches.
Ordained Women in the Early Church, 203.
Kevin Madigan and Carolyn Osiek, Ordained Women in the Early Church, 113-114.
Vagaggini, 53-55.
The Ministry of Women in the Early Church (Collegeville: The Liturgical Press, 1976), cited by Phyllis
Zagano in Vagaggini, x.
Madison and Osiek, 8, 203.
Winjgaards, Women Deacons in the Early Church, 156-158.
Ordination of Women to the Diaconate in the Eastern Churches, 43.
Winjgaards, 167-188.
13
The Decline of the Diaconate
From the fourth century, things changed. In the post-Constantinian era, with tolerance, equality, and
eventually official status for Christianity, the three orders of ministers underwent a radical
transformation. Dioceses emerged and bishops presided over them instead of over local churches;
presbyters replaced bishops in that role and at last gained the right to preside at the eucharist. In other
words, bishops and presbyters switched functions so that bishops governed and presbyters presided.
Deacons moved from assisting the bishop to assisting presbyters and lost their influence.
The Council of Nicaea (325) reflected a growing sacerdotalism, concurrent with a decline in the
prestige of the diaconate. By the next century, St. Jerome (d 419) considered the diaconate “inferior”
to the presbyterate. Furthermore, the church adopted the model of governance of the Roman Empire:
the cursus honorum, a passage up the hierarchical ladder from one grade to another – and on that
ladder the diaconate became classified as the lowest of three rungs. It actually took several centuries
before ordination in succession to the diaconate, then the presbyterate, then the episcopate, became
generalized into what we now know as “sequential” ordination. After the tenth century, however, the
organic notion of the body of Christ was effectively replaced by clericalism and hierarchy and the
diaconate ended up as a pro forma transition period to the priesthood. “The role of the deacon on the
eve of the reformation was subordinate, temporary, and almost entirely liturgical.”47
At the time of the Reformation, the Church of England emphatically proclaimed its intent to maintain
the three-fold ministry of bishops, priests and deacons, on the rationale that
It is euident unto all men, diligently readinge holye scripture, and auncient aucthours, that
fro the Apostles tyme, there hathe bene these orders of Ministers in Christes church,
Bisshoppes, Priestes, and Deacons…48
Indeed it did maintain them, but, alas, still clinging to the mediaeval concept that the diaconate was
transitional, a mere stepping-stone to the “full” ministry – the priesthood. This is bluntly summed up
in the ordinal of 1550, added to the First Prayer Book of King Edward VI (1549). The rite for the
making of deacons concludes with a post-communion prayer, based on a prayer in the Sarum
Pontifical, asking that those just ordained
may so wel use themselues in thys inferior offyce, that they may be found worthi to be called
unto the higher ministeries in thy Church.49
There were exceptions. Leo the Great (440) and Gregory the Great (590) were in deacon’s orders
when elected to the papacy; so was the eleventh century archdeacon Hildebrand. The Venerable
Bede was a deacon for eleven years. Alcuin, the great English scholar in the eighth century, was a
deacon, as were St. Francis of Assisi in the thirteenth century and Cardinal Reginald Pole in the
fifteenth. Nicholas Ferrar, who led the experimental Christian commune at Little Gidding in
seventeenth century England, was a deacon. Charles Dodgson, better known as Lewis Carroll, author
of Alice’s Adventures in Wonderland (1865), was also a deacon. But they were rare exceptions. In
the Western Church, although not in the Orthodox East, deacons were relegated to the side-lines.
And this was to be their fate for over a thousand years.
47
48
49
Echlin, 91.
The First and Second Prayer Books of King Edward the Sixth (London & Toronto: J.M. Dent; New
York: E.P. Dutton, Everyman’s Library 448, 1927), 292.
Ibid., 302.
14
By the mid-20th century, the diaconate was almost invisible. Transitional deacons, apprentice priests
in their parishes or sometimes in their last year of seminary, for a few months or a year wore priest’s
stoles crossways, administered the chalice at communion – and, if their priests were liturgically
aware enough, might be allowed to read the Gospel. Their sights were firmly set on the “real”
ordination, the one for professional ministry: the priesthood. Anglican parishes of a more catholic
persuasion needed deacons (and sub-deacons) for a Solemn Eucharist or “high mass”; if they couldn’t
find a real deacon, they dressed up a priest to look like one (this regrettable practice still continues, as
does another, equally regrettable, practice of vesting a lay person as a “liturgical deacon”). The
Canadian Prayer Book of 1959, a very conservative revision of the traditional Book of Common
Prayer, unfortunately timed just when real liturgical reform was beginning, reflects the old
assumptions about the diaconate. In its eucharistic rite, for example, the reference to “the Deacon or
Priest who reads [the Gospel]” is the sum total of the deacon’s role in the service.
Chapter II
The Revival of the Diaconate
Two factors helped to resuscitate the moribund order of deacons. The first was the growing,
ecumenical influence of the liturgical movement, which liberated Christian worship from the solo
domination of the priest or pastor and brought into play the active participation of the entire
community. For Anglicans, it meant going beyond the passive, reactive stance assumed for the
congregation in The Book of Common Prayer. Here was fertile ground for the ancient liturgical role
of the deacon. The other factor was the changing understanding of ordination, from a clerical caste
which does things on behalf of the remainder of the Church to persons “to whom the community has
entrusted a practical and symbolic leadership role.” In this view, as Deacon Maylanne Maybee
expresses it,
[B]ishops give symbolic focus and practical leadership to the apostolic Church in areas relating
to oversight, unity, tradition, catholicism, and ecumenism. Presbyters give symbolic focus and
practical leadership to the local, gathered Church in its life of worship, fellowship, and
reconciliation. In the same way, deacons are needed to give symbolic focus to the “sent forth”
Church in its mission of service, proclamation, peace, and justice-making.50
Of course, neither of these factors was “new.” The full participation of the worshipping community
and the symbolic role of ordained ministers within that community were practices of the ancient
Church in which the diaconate had thrived. The recovery of these practices set the stage for, among
other things, the return of the deacon.
At first, there were several inconclusive efforts to renew the diaconate. For example, in the 1950s
there were a number of “perpetual deacons,” especially in the Episcopal Church in the United States.
They usually functioned as unpaid curates, their duties ranging from genuine pastoral work to merely
administering a chalice at communion. Some used this as a back door to the priesthood at a time of
shortage of clergy. The real stimulus to the revival of the order of deacons was the Second Vatican
Council, which, through the Constitution of the Church, Lumen Gentium, promulgated by Pope Paul
VI in 1964, approved the restoration of the diaconate in the Roman Catholic Church as a permanent
vocation, open to married men. The motu proprio of Paul VI in 1967, Sacrum Diaconatus Ordinem,
effectively revived the diaconate in the Latin West after a slumber of a millennium. By 1999 there
were over 27,600 deacons in the Roman Catholic Church world-wide. In 2014, the Roman Catholic
Church in the United States reported having some 18,700 deacons, of whom 93% were married.51
50
51
Maylanne Maybee, “The State of the Diaconate in the Anglican Church of Canada,” in Richard Leggett, ed.,
A Companion to the Waterloo Declaration. Commentary and Essays on Lutheran-Anglican Relations in
Canada (Toronto: Anglican Book Centre, 1999), 104-105.
A Portrait of the Permanent Diaconate: A Report for the US Conference of Catholic Bishops, 2013-2014
(Center for Applied Research on the Apostolate, Georgetown University, May 2014).
15
The Anglican Communion
In the Anglican Communion, the Lambeth Conference as early as 1958 made a tentative approach to
renewing the diaconate:
The Conference recommends that each province of the Anglican Communion shall consider
whether the office of Deacon shall be restored to its primitive place as a distinctive order in
the Church, instead of being regarded as a probationary period for the priesthood.52
Lambeth 1968, while advising retention of the transitional diaconate, took a strong stand in favour of
the distinctive diaconate:
The Conference recommends […that] the diaconate, combining service of others with
liturgical functions, be open to (i) men and women remaining in secular occupations
(ii) full-time church workers (iii) those selected for the priesthood.53
In 1978 Lambeth urged the churches to ordain women deacons and in 1988 continued the momentum:
We need to recover the diaconate as an order complementary to the order of priesthood
rather than as a merely transitional order which it is at present. We should ensure that such
a diaconate does not threaten the ministry of the laity but seeks to equip and further it. Such
a diaconate, furthermore, would serve to renew the diakonia of the whole Church: laity,
deacons, priests and bishops.54
The Episcopal Church in the United States paid early and serious attention to the diaconate. A Center
for the Diaconate was founded in 1974. It was succeeded in 1986 by the North American Association
for the Diaconate (NAAD), called since 2010 the Association for Episcopal Deacons, or AED. It
actively promoted the order through education, publicity and fellowship among deacons. Its
conferences and impressive list of publications had a major influence on the renewal of the diaconate
in the U.S.A. and eventually in Canada and elsewhere in the Anglican Communion. In the light of
these developments, the 1998 Lambeth Conference sent a positive message on the diaconate:
Where deacons exercise their special ministry in the Church, they do so by illuminating and
holding up the servant ministry of the whole Church and calling its members to that ministry
[…] The re-establishment of the diaconate […] liberates bishops and presbyters to exercise
their complementary and distinctive tasks.55
Episcopal deacon Susanne Watson Epting, a former director of the Association for Episcopal
Deacons, identifies seven “waves” in the development of the diaconate in her Church, starting with
missionary or indigenous deacons in the late 19th and early 20th centuries, the deaconesses of 18851970, then perpetual deacons, the rediscovery and definition of the vocational diaconate in the 1970s
and 1980s, through to “integration” and focusing on baptismal diakonia in the twenty-first century.
Quoting a mentor of hers, she notes that “it is no small thing that the renewal of the diaconate and the
renewed understanding of baptism occurred at the same time.”56 By 2014, there were 3,000 deacons
in the Episcopal Church, with over two hundred more in formation.57
52
53
54
55
56
57
Historic Documents on the Diaconate, 5.
Ibidem.
Ibid., 8.
“The Diaconate as a Distinct Order of Ministry,” in The Official Report of the Lambeth Conference, 1998
(Harrisburg, PA: Morehouse Publishing, 1999), 203.
Susan Watson Epting, Unexpected Consequences: The Diaconate Renewed, 14.
Source: Deacon Jo Weber, Association for Episcopal Deacons, July 2014.
16
Ambivalence in the Church of England
However, support in the Anglican Communion for the renewed diaconate has been far from
unanimous. A report for the Church of England in 1974 (just when the Episcopal Church’s Center for
the Diaconate was established) actually recommended abolition of the diaconate, on the grounds that
it had no exclusive functions and would interfere with lay ministry. 58 (Discussions on the diaconate in
the Church of England have always had to take into account the strength of the order of Lay Readers.)
This attitude was reflected in the 1980 Alternative Service Book of the Church of England, where
deacons are almost invisible: there is no mention of the deacon reading the Gospel or giving the
Dismissal, even in the contemporary eucharistic rites. However, the 1974 recommendation went
nowhere – fortunately.
The Church of England finally admitted women to the diaconate in 1987, but many of the new
deacons were women waiting for the Church of England to accept women priests, which it did in
1992. The vocational diaconate did not seem to have taken hold. This is evident in the 2000 Book of
Common Worship of the Church of England, where references to deacons are almost as rare as in the
Alternative Service Book published twenty years earlier. The 2000 Book grudgingly allows that “in
some traditions the ministry of the deacon at Holy Communion has included some of the following
elements,” such as reading the Gospel, intercessions, preparation of the table, etc. It goes on to say
that “the deacon’s liturgical ministry provides an appropriate model for the ministry of an assisting
priest, a Reader, or another episcopally authorized minister…” Reflecting the C of E’s preoccupation
with Lay Readers, the Book adds that the president may “delegate the leadership of all or parts of the
Gathering and the Liturgy of the Word to a deacon, Reader or other authorized lay person.” 59 This is
hardly a ringing endorsement of the diaconate in the Church of England!
However, a seminal study in 2001 by a Working Party of the House of Bishops, called At such a time
as this – a renewed diaconate in the Church of England, argued that “there is distinctive but not
exclusive ministry for a renewed diaconate.”60 The Dioceses of Portsmouth and Salisbury actively
promoted the diaconate. In 2003 the latter diocese issued its own report, The Distinctive Diaconate,
by a committee of its Board of Ministry, chaired by Rosalind Brown, principal author of At such a
time as this. It set out a plan, both theoretical and practical, for implementing the vision of the 2001
report.61 In 2007, another Church of England study, The Mission and Ministry of the Whole Church
(referred to by Bishop Hardwick in the Foreword), called for the diaconate to be taken more
seriously: its theological framework was already in place but “has gone largely unrecognized;” the
distinctive diaconate should be encouraged, especially for some lay Readers; and the transitional
diaconate should be extended beyond a year.62 An editorial commentary in the Church Times,
entitled “Deacons, not doormats,” expressed some scepticism about both this latest report and At such
a time as this, and questioned the value of ordination for diaconal ministry. But the editorial did
challenge the transitional diaconate and welcomed the idea of “diaconal recognition” for Readers.63
However, visiting England in 2011, the author found that Church of England clergy expressed
surprise that he was “still” a deacon and not yet in priest’s orders! In 2015, he was challenged by a
58
59
60
61
62
63
Deacons in the Church, Church of England ACCM Working Party (London: CIO, 1974).
Common Worship: Services and Prayers for the Church of England (London: Church House Publishing,
2000), 158-159.
For such a time as this – a renewed diaconate in the Church of England, Working Party of the House of
Bishops, Church of England (London: Church House Publishing, 2001), Chapter 7.
The Distinctive Diaconate: A Report to the Board of Ministry, The Diocese of Salisbury (Salisbury:
Sarum College Press, 2003).
The Mission and Ministry of the Whole Church: Biblical, theological and contemporary perspectives
(London: General Synod, 2007); quoted in the Church Times, 31 August 2007.
Ibidem.
17
Church of England priest on the point of having deacons when there were already dedicated and wellestablished lay readers. The Church of England, alas, is not “deacon-friendly.”
And in Canada…
In the Anglican Church of Canada things moved hesitantly. A first wave of ordinations for the
distinctive diaconate occurred in the 1970s, when some dioceses in the ecclesiastical Provinces of
Rupert’s Land (Rupert's Land, Brandon and Qu'Appelle) and British Columbia (New Westminster,
Caledonia, Cariboo, and Kootenay) established diaconal programs. The Province of Ontario
considered the idea but ended up instead with a moratorium on the vocational diaconate, which meant
the bishops would only ordain transitional deacons. There was no activity at all in the Province of
Canada (Quebec and east). However, the programs in western Canada faltered after the first few
years. In some cases a change in episcopal leadership resulted in a reluctance or even refusal to
ordain more deacons. Some supposedly vocational deacons were ordained to the priesthood,
undercutting the rationale for the vocational diaconate and renewing suspicion that it was a back door
to the priesthood.
Fortunately, attitudes changed. The 1986 General Synod recommended that “the renewal of the
diaconate as an order with an integrity of its own be considered in the context of … the baptismal
ministry of the whole people of God.”64 The 1989 General Synod approved guidelines for the
restoration of a distinctive diaconate and a second wave of ordinations began in the 1990s. The
Ontario bishops reversed direction and the Diocese of Toronto in particular launched an active
program for deacons. The Province of Canada did the same after 1996 and diaconal programs began
in the dioceses of Montreal, Eastern Newfoundland & Labrador, and Nova Scotia & Prince Edward
Island. In the Province of British Columbia &Yukon, diaconal programs recovered their momentum;
by 2000, the Diocese of New Westminster had the fastest-growing program in Canada. A sign of
progress in the Canadian diaconate was the lifting of another moratorium in 2000, this one by
Archbishop David Crawley of Kootenay.
…I put a moratorium on further ordinations to the diaconate until such time as a clearer
picture of its parameters emerged. […] It troubles me greatly that we as a church are not as
widely and deeply involved in organized ministries to the community as we ought to be. I
have come to believe that is partly so, because we have allowed the diaconate, whose
members personify that ministry to and in the community of faith, largely to vanish from our
midst. We need more visible reminders that of the titles of our three orders of ministry –
Bishop, Priest, and Deacon -– deacon (or in English, ‘servant’) was the only one Jesus used
to describe himself. […] vocations to the diaconate, training for the diaconate, and the
ministries of deacons will be absolutely focused on being servants in, to and for the wider
community, and on the vigorous and unrelenting calling of the whole community of our
faithful to that service.65
Rupert’s Land province, a leader in the diaconate in the 1970s, subsequently backed off, despite a
favourable report on the diaconate by its committee on ministry in the late 1980s. By the end of the
1990s, no diocese in the province had an active diaconal program and the only vocational deacons
were those remaining from the first wave of ordinations in the 1970s and 80s. Of the three dioceses
in the civil Province of Saskatchewan, only Qu’Appelle explored the distinctive diaconate. In the
64
65
A Plan to Restore the Diaconate in the Anglican Church of Canada. General Synod Committee on Ministry
(Toronto: Anglican Church of Canada, 1989), 4.
Archbishop’s Charge to the Synod of the Diocese of Kootenay, 2000.
18
1970s, several men and women had been ordained deacons, including the author. In the 1980s,
however, there was no consistent follow-up or policy on the diaconate in the diocese. Some
candidates, specifically ordained for the vocational diaconate, became priests a few years later, and
this effectively put an end to the program in the diocese. In the 1990s, when Qu’Appelle was at the
leading edge of locally-ordained ministry, its official material at first only referred to priests. The
option of ordination as deacon was added later to the documentation on the program, but only
theoretically, for there was no real encouragement to pursue the diaconate. It is hardly a surprise that
no candidates came forward until 2000. When they did, however, it was with an enthusiasm and
commitment which obliged the diocese to seriously re-examine a form of ordained ministry it had
virtually allowed to lapse for twenty years. The diaconal program was revived and nine women and
two men were ordained deacons in Qu’Appelle between 2001 and 2012. In 2015, the diocese
appointed a Ministry Development Officer, one of whose roles was to start a diaconal stream of
education and training.
With the benefit of hindsight, we can see that the first wave of programs for a distinctive diaconate in
Canada in the 1970s and early 1980s lacked depth and sustainability. They were launched, with
commendable enthusiasm, when the diaconal movement was spreading in the Anglican Communion,
partly on the impetus of Vatican II. But too often they were ad hoc in nature, were overly dependent
on the interest, or lack thereof, of individual bishops, and did not benefit from coherent formation
programs. There was insufficient education in the parishes about the purpose of the diaconate and
frequently a lack of support and understanding from the presbyterate. Often deacons were viewed –
and on occasion viewed themselves – as clerical assistants in parishes rather than as ministers of
service linking the church with the world. As a result, many deacons ordained in the “first wave”
found themselves isolated, relegated to an exceptional or experimental status instead of being seen as
prototypes for a renewed and expanding form of ministry. The second wave of diaconal programs,
dating from the mid-1990s, was much more coherent and grounded in a solid theology of baptism and
ordination. Canadian deacons, and the Anglican Church of Canada at large, had learned from the
example of diaconate in the Episcopal Church (and in the Roman Catholic Church) and had benefited
for twenty years from the informational and educational programs of NAAD. Canadian bishops
looked with renewed interest at the diaconate and, when they began diaconal programs, usually did so
based on wide consultation and employing a careful process of discernment, selection, formation and
training, as well as systematic follow-up after ordination.
In 1999, fifteen Canadian deacons attended the biennial conference of NAAD in Northfield,
Minnesota, where they decided that a meeting of Canadian deacons should be convened the following
year. In 2000, this historic, first-ever conference of Canadian deacons met in Winnipeg. Forty were
present, one-third of the 120 deacons then known in Canada. Reflecting the vigour of the existing
diaconal programs, there was strong representation from the ecclesiastical provinces of British
Columbia & Yukon, Ontario, and Canada. From the vast Province of Rupert's Land, however, came
only one deacon – the author!66 The conference concluded with a unanimous decision to form an
association of Canadian deacons affiliated with the North American Association for the Diaconate
(now the Association for Episcopal Deacons). This was the genesis of the Association of Anglican
Deacons in Canada (AADC), which was recognized by NAAD (AED) as its Canadian affiliate,
arranged for joint memberships, and now holds conferences in off-years of the triennial AED
conferences. Four of these have been held: in Charlottetown in 2004, Vancouver in 2008, London
(ON) in 2011, and Halifax in 2014 – the latter attended by 55 deacons from twelve dioceses.
66
Dioceses represented were: British Columbia, New Westminster, Kootenay, Cariboo, Caledonia, Yukon;
Toronto, Ontario, Huron, Algoma, Moosonee; Montreal, Nova Scotia & Prince Edward Island, Eastern
Newfoundland & Labrador; and… Qu'Appelle.
19
By late 2014, AADC estimated that there were 340 vocational deacons in Canada, of whom about
300 were active, plus 37 diaconal candidates. Two-thirds of them were women. By then, every
diocese in Canada had deacons, with the sole exceptions of the Dioceses of Saskatoon and
Saskatchewan (the latter, like the Church of England, has an active lay readers’ program). However,
in 2014, Saskatchewan’s diocesan synod approved a report recommending a diaconal program and
Saskatoon, too, now has a program for vocational deacons. Some dioceses had very few deacons: one
in Central Newfoundland, two in Western Newfoundland, and three each in Algoma, Athabasca, and
Moosonee. On the other hand, the diaconate was thriving in other dioceses: 21 in Eastern
Newfoundland & Labrador, 36 in Huron, 22 in the new indigenous jurisdiction of Mishamikoweesh,
36 in New Westminster, 18 in Niagara, and 45 in Toronto. New Westminster also had the large
number of 14 candidates for the diaconate.67 By 2014, two British Columbia deacons – both of them
directors of deacons in their dioceses – had been appointed as archdeacons, the first such cases in
Canada. (Deacons are bemused that almost all Anglican archdeacons are priests, not deacons! The
Anglican Communion should consider adopting the Orthodox Church’s title of archpriest.)
To have or not to have Deacons: A Roman Catholic Case Study68
We have emphasized the crucial importance of Vatican II in the revival of the diaconate, not only in
the Roman Catholic Church but in the Anglican Communion and elsewhere. Yet Roman Catholics,
like Anglicans, have not all been convinced of the merits of the vocational diaconate. The bishops of
the Canadian dioceses west of Winnipeg made a decision in the 1970s not to institute a diaconal
program, unlike their counterparts in most of the rest of Canada. Emphasis was placed instead on lay
ministry formation, and it was believed that the diaconate might detract from this. According to the
then Archbishop of Regina, an added factor was that women could be included in the lay program,
whereas they could not for the diaconate.69 As a result, until the 2000s there were no Roman Catholic
deacons in Saskatchewan (although there were some Eastern Rite Ukrainian Catholic deacons). Even
by 2014, there were still only three active deacons in the Archdiocese of Regina, two in the Diocese
of Saskatoon, and one in the Diocese of Prince Albert, but, in the absence of local diaconal formation
programs, they had been ordained elsewhere or exceptionally.
In the early 1990s, the Diocese of Calgary was the first to drop the policy not to have permanent
deacons; Edmonton was next, then St. Paul; Vancouver started a program in 2012. In 2013, Most
Rev. Daniel Bohan, Archbishop of Regina, announced his intention to begin a diaconal formation
program and hired a lay theologian as ecumenical officer, with the additional responsibility of
implementing the program. Ten candidates, ranging in age from 40 to 65, comprised the first intake
of the four-year program in the fall of 2014. They attend ten weekend courses each year, in most
cases accompanied by their wives.70 The Archbishop encouraged his counterparts in the two other
Saskatchewan dioceses to follow his example. Bishop Albert Thénevot of Prince Albert responded
promptly with a diaconal program. (In an interesting twist of fate, the first director of the program
was a former Anglican priest from the Anglican Diocese of Saskatchewan, also based in Prince
Albert, who became the first married priest in the history of the Diocese of Prince Albert.71
Ironically, at the time Saskatchewan was one of the only two dioceses in the Anglican Church of
Canada not to have deacons!) The first two deacons were ordained by Bishop Thénevot in June 2015.
67
68
69
70
71
Source: Deacon Jacquie Bouthéon, Association of Anglican Deacons in Canada, October 2014. See
Appendix B for the complete list of Canadian dioceses.
We appreciate for this section the comments of Dr. Brett Salkeld, archdiocesan theologian of the
Archdiocese of Regina.
Conversation between the author and Archbishop Charles Halpin.
Prairie Messenger, 27 August 2014, 6.
See: www.padiocese.ca/our-diocese19/permanent-diaconate
20
The Roman Catholic diaconate is growing in Saskatchewan – and has an ecumenical dimension. On the Feast
of the Conversion of St. Paul, 2015, in the Week of Prayer for Christian Unity, Roman Catholic Deacon Barry
Wood from Holy Rosary Cathedral takes part in the service at St. Paul’s Anglican Cathedral. To his left is
Father John Meehan, SJ, President of Campion College and preacher at the service. Deacon Wood’s wife,
Sheila, reads the Epistle.
The Roman Catholic Diocese of Saskatoon showed itself more reticent. Historically, there had been
an emphasis in this diocese on lay ministry, coupled with scepticism about the diaconate. In 2013,
Bishop Don Bolen announced a consultation across the diocese to discern whether there was a
willingness to proceed with the vocational diaconate. He later said:
I tested the waters in a few places on this question, and had a fairly good sense that this
would be a highly contested issue in our diocese, with strong feelings on both sides of the
question. In prayer I knew we had to broaden the discussion, seeking out options that would
move us away from a decision that would polarize, and letting the Spirit assist us in finding a
way forward. A diaconal discernment committee was formed, and the 12 members
represented very divergent views at the outset, reflecting the diversity of opinion existing
within the diocese.72
The committee submitted its report in July 2014, recommending that, in the context of a lay formation
program, “the diocese move forward in discerning the permanent diaconate with those who feel called
to serve those on the peripheries of church and society” and, among other things, that “the liturgical
ministry of deacons be a celebration of their active ministry of service in the community.” The report
72
Most Rev. Don Bolen, “Permanent Deacons in the Diocese of Saskatoon”
www.saskatoonrcdiocese.com/diaconate
21
added that “wherever possible, the diocese participates faithfully and prudently in local, national and
international conversations about the possibility of opening the permanent diaconate to women as
well as men.”73 In September 2014, Bishop Bolen accepted the committee’s recommendations to
proceed with a permanent diaconate. However, reflecting the evident division in the diocese, he
chose to do so cautiously.
We heard from many who felt that we should move towards a diaconate, and considerable
enthusiasm for a vision of a diaconate tied strongly to service of those most in need. This
vision for the diaconate begins with a demonstrated commitment to ministry of active service,
out of which flows a liturgical ministry that sacramentalizes the service to which all are
called. In other words, we heard that the liturgical and preaching ministries of a possible
diaconate in the diocese should flow out of that service, and not the other way around [....]
He went on to address the most divisive issue – the ordination of women as deacons:
We heard a strong reservation from a significant minority of people (across all vocations)
about proceeding with a permanent diaconate that cannot include women. While everyone
was clear that we belong to a universal church, and that we have no authority to move in that
direction, as the local bishop I was encouraged by many to contribute, in an ecclesially
appropriate and responsible way, to national and international dialogue on the possibility of
a permanent diaconate which would be open to women.74
The bishop said that the program would take at least two years to implement, that discernment and
formation would be done on an individual basis, and that three committees would be struck to
examine the ramifications of both lay and diaconal ministry.
Chapter III
The Diaconate Today
Defining Our Terms
.
At this point, it may be helpful to review terminology. A widely-accepted term is “transitional”
deacon, that is, a person in deacon’s orders for a usually brief, pro forma time on the way to
ordination to the priesthood. We have also mentioned the “perpetual” deacon, the not-very-successful
experiment to revive the diaconate in the Episcopal Church in the 1950s. The term “permanent”
deacon was next used to delineate the continuing diaconal minister from the transitional variety (and
continues to be the preferred Roman Catholic usage). The appellation “vocational” deacon then
became a more accepted term, but it is giving way to “distinctive deacon” or just plain “deacon,” on
the grounds that it is transitional deacons who should be considered the exception to the norm.75
There are also “stipendiary” deacons who earn their living through this ministry. Stipendiary deacons
are rare; one is Maylanne Maybee, a long-time staff person for the Anglican Church of Canada and
now Principal of the Centre for Christian Studies in Winnipeg. Most deacons (other than the
transitional brand) are “non-stipendiary;” in other words they earn their living outside the church
structure, which is, as we shall see, one of the most powerful signs of the contemporary diaconate.
73
74
75
Recommendation of the Diaconal Discernment Committee to Bishop Don Bolen, July 17, 2014.
“Permanent Deacons in the Diocese of Saskatoon.” See also “Diaconal discernment announced in
Saskatoon,” Prairie Messenger, September 24, 2014, 6.
Maylanne Maybee points out that “[a]djectives such as ‘vocational,’ ‘permanent’ or ‘perpetual’ suggest
that the norm is a diaconate to which people are ordained as a condition of their priesthood” (“The State
of the Diaconate in the Anglican Church of Canada,” 97).
22
The Deacon as Symbol
Having looked at what deacons did in the early church and what they did not do afterwards, let us
look at what deacons can, could, and should do now. But we must be careful with the word “do.” As
James Barnett put it, the diaconate is first and foremost a symbol:
The primary function of […] the deacon is to be something, not to do something [...] Deacons
[…] are not ordained essentially in order that they may perform the distinctive functions of
their order but to hold up diakonia as central to all Christian ministry.76
When Bishop John Howe, later Secretary-General of the Anglican Communion, promoted the
diaconate on the Lambeth agenda in 1968, he cautioned against “a functional approach – that of
setting up a diaconate to relieve a particular need. Instead, restoration should be based on ‘what the
diaconate is and what deacons are for’.”77 And this, says Barnett, is that “[t]he deacon above all
epitomizes within his or her office the ministry Christ has given to his Church, the servant ministry to
which we are all called and commissioned in our Baptism.”78
Re-assessing the Traditional View of Servant Ministry
As noted above, recent scholarship has broadened the meaning of diakonia from “service” to
“ministry” and to include not only obvious forms of direct service but much more: messenger or
communicator, agent, “go-between.” An Orthodox bishop and theologian contends that “diakonia
involves not only mercy, justice, and prophecy, but also worship, upbuilding the church, royal
priesthood, and prayer and intercession.”79 John Collins challenged the long-accepted interpretation
of biblical and early church references to the diaconate as meaning humble, even menial, service. In
his view, a misreading of biblical language, as in the story of the commissioning of the Seven in Acts
6, resulted in “social work becoming the defining activity of deacons” in some parts of the church
after the Reformation,80 for example, the mid-nineteenth century Lutheran introduction of deacons
and deaconesses in Germany. Across Germany, the Nordic countries and Holland, the German word
Diakonie “became known … as the church’s form of social service.” 81 Its legacy to this day has
been too restrictive an understanding of the diaconate, for “in some sectors of the modern diaconal
movement this is precisely how the modern deacon’s identity has been defined.”82 Deacons, says
Collins, were and are much more: in the early Church they were, for example, “executives of the
corporate leadership,” relational figures, “agents of the church.”83
The work of John Collins has, as might be expected, generated much debate.84 However, it definitely
changed the understanding and the scope of the diaconate, as shown in the 1996 Anglican-Lutheran
Hanover Report. This report summed up the diaconate by saying
76
77
78
79
80
81
82
83
84
The Diaconate: A Full and Equal Order, 140-141.
Cited in Ormonde Plater, Many Servants, 91.
Barnett, 138.
Paulos Mar Gregorios, The Meaning and Nature of Diakonia (Geneva; World Council of Churches, 1988),
quoted in Ormonde Plater, Many Servants, xii.
Deacons and the Church, 50.
Ibid., 7.
Ibid., 51
Ibid., 127-131.
See, for example, The Distinctive Diaconate: A Report to the Board of Ministry, The Diocese of Salisbury,
24-27; and Rosalind Brown, Being a Deacon Today: Exploring a distinctive ministry in the Church and in
the world (Norwich: Canterbury Press; Harrisburg, PA: Morehouse Publishing, 2005), 13-14.
23
In the world in which the early church lived, diakonia seems to have referred to the service of
a 'go-between' or agent who carries out activities for another […] Diakonia seems more
concerned with apostleship than with our present understanding of the diaconate. […]
Diaconal ministers are called to be agents of the church in interpreting and meeting needs,
hopes, and concerns within church and society. 85
Rosalind Brown adopted this broader view of the diaconate, referring to it as “enabling people to
worship, providing pastoral care and proclaiming the gospel. Deacons are… role models and
catalysts for the baptismal ministry of all Christians.”86 In the words of the 2001 Church of England
report For such a time as this, diaconal ministry is “liturgical, pastoral and catechetical;”87 “the
deacon is a person on a mission, an ambassador or messenger, making connections, building bridges,
faithfully delivering a mandate.”88 The 2007 Church of England report, The Mission and Ministry of
the Whole Church, obviously influenced by Collins’ research, stated that the ancient function of the
deacon as a
responsible agent […] who carried out duties on behalf of the bishop […] has been eclipsed
in recent decades by a rhetorical appeal to “humble service” on the part of deacons. It has
not always been clear that, while deacons, like all Christians and all ministers, are indeed
servants, they are servants first of the Lord who sends, then of the Church through whom he
sends, but not servants in the sense of being at the disposal of all and sundry.
Deacons in Action
There is a wide variety of ways in which deacons function, once ordained. Their activity may be
diocesan or parochial or both or neither. Many have a ministry of direct service, pastoral, social or
charitable in nature – as hospital or prison or institutional visitors, or working with the poor and the
marginalized, with minority groups, with the disabled, with advocacy organizations. Deacons may
have a teaching ministry, or be involved in communications. They may undertake specific duties in a
parish: Christian education, youth work, home visiting, taking the reserved sacrament to shut-ins,
seniors’ residences and care homes, and administrative or organizational or liturgical duties.
Deacons may preach, although there has been some debate about this. While it appears that deacons
did not normally preach in the early Church, Episcopal deacon and author Ormonde Plater considers
this to be an “antiquarian attitude” today. True, he says, bishops and priests are the “normal
preachers,” but deacons may “preach by invitation, not by order”89 and are often licensed to do so by
the bishop.90 Rosalind Brown, from the perspective of the Church of England, where the order of
Readers includes preaching among its roles, says that while “regular preaching during the principal
Sunday services is not necessarily integral to the ministry of deacons […] nevertheless deacons may
be called upon to preach at pastoral services and therefore it is appropriate that all deacons be trained
to preach”91 – for example, at baptisms, weddings and funerals or services in institutions.
85
86
87
88
89
90
91
The Diaconate as Ecumenical Opportunity. The Hanover Report of the Anglican-Lutheran International
Commission, published for the Anglican Consultative Council and the Lutheran World Federation (London:
Anglican Communion Publications, 1996), 7, 16.
Rosalind Brown, Being a Deacon Today, xi.
Ibid., xiii.
Ibid., 14.
“Through the Dust,” in Diakoneo, Vol. 28, #4, 2006 (Providence, RI: North American Association for the
Diaconate), 16.
The ordinal in the Canadian Book of Common Prayer (1959) states that one of the roles of the deacon is “to
preach, if he be admitted thereto by the Bishop;” this is omitted, however, in The Book of Alternative
Services (1985) and in the Episcopal Book of Common Prayer (1977).
Being a Deacon Today, 80-81.
24
Deacons may preach and teach. Here, the author does a “role play” on the story of the
“Road to Emmaus” with young people of the parish. To the left is Bishop Duncan Wallace.
It is important to note that although, as we shall see, deacons exercise much of their ministry outside
“the Church,” they should be firmly “rooted in the local church, living out with the people there… a
life that reflects the love of Christ.”92 Deacons are not meant to be freelancers. Their role in a parish
context is one of assisting, not presiding, although this does not preclude – indeed it presupposes –
“leadership.” Ormonde Plater said that “deacons serve best when they dare, when they speak out and
act out, when they get themselves and others in trouble -– even when they arouse the mob.”93 When
preaching, for example, “[d]eacons are the chief aggravators in the congregation -– or they should be
– and they don’t have to worry about pleasing people.”94 Amidst all the variety of diaconal ministry
there are three common threads for most deacons.
Worship
The first is liturgical, even sacramental. As we shall see in Part B, it is essential that deacons fulfil,
and be clearly seen to fulfil, their liturgical roles, especially at the Eucharist: assisting the presiding
celebrant; proclaiming the Gospel; sometimes leading the Prayers of the People and the confession;
inviting the people to share the peace; preparing the table; administering communion; coordinating
ablutions; and giving the Dismissal. The proclamation of the Gospel is the high point both of the
ministry of the Word and of the deacon’s role in the Eucharist. “The key to the deacons’ incarnational
ministry is their liturgical function in bringing the book of the Gospels into the assembly.”95 “[The]
92
93
94
95
Ibid., 3.
Many Servants, 61.
“Through the Dust.”
Bishop Michael Stancliffe, “The Diaconate” (preparation paper for the International Anglican Liturgical
Consultation, 1999), 5.
25
proclamation of the Gospel in the Eucharist […] is a vitally important liturgical act, the very heart of
the ministry of the Word.”96 Significantly, while the presbyter (or bishop) convenes the assembly at
the beginning of the eucharistic liturgy, it is the deacon who disperses it in the Dismissal, sending the
faithful “to love and serve the Lord […] over the church threshold and out into the world.”97 As
Rosalind Brown puts it, “[t]here is no diaconal ministry without service in the Eucharist where the
deacon, with others, enables the church to express its identity as God’s people.”98 A leading Roman
Catholic liturgist, Keith Pecklers, emphasizes the direct connection between liturgy and service in the
world – a diaconal function indeed: “How we worship is intimately linked to how we live.”99
Assisting in episcopal liturgies: Bishop Rob Hardwick presides at Confirmation on Pentecost Sunday, 2015,
at St. Paul’s Cathedral The author is on the Bishop’s right and sub-deacon Jason Antonio on his left.
The diaconal role is not limited to the Eucharist. Deacons may officiate at Morning and Evening
Prayer. They assist the bishop in episcopal liturgies: ordination, confirmation, blessing of the oils.
Reflecting their involvement in “the world,” they have a role in pastoral liturgies – baptisms,
marriages and funerals – paying special attention to occasional worshippers.100 The liturgies of Holy
Week and Easter assign major duties to the deacon: on Palm Sunday, reading the Gospel of the
Liturgy of the Palms; on Good Friday, leading the Solemn Intercession; at the Easter Vigil, carrying
96
97
98
99
100
John E. Booty, The Servant Church: Diaconal Ministry and the Episcopal Church (Wilton, CT:
Morehouse Publishing, 1982), 67.
Rosalind Brown, Being a Deacon Today, 55.
Ibid., 6.
Keith F. Pecklers, SJ, “Worship and Society,” in Worship: A Primer in Christian Worship (Collegeville:
The Liturgical Press, 2003), 163.
See Rosalind Brown, Being a Deacon Today, 56-59, for a good discussion of this pastoral/liturgical
function.
26
the paschal candle and singing the Exsultet. Sometimes the deacon acts as organizer or master of
ceremonies or announcer, or, as in the Orthodox Churches, has major functions in prayer and music.
These liturgical roles are not incidental or peripheral; they are crucial for both the deacon and the
assembly – not because deacons do useful things in the services (although they do), but because they
are primarily a symbol, an icon. “The point is,” says Ormonde Plater, “that a deacon, as a major
performer in the assembly, plays a vital role in the complete action of the assembly by acting out
messages of diaconal ministry. This performance does not take place in isolation, for the deacon
works as part of a team [our emphasis] of actors.”101
Lay Ministry
Clearly the liturgical role of the deacon is only valid if it symbolizes a ministry in conjunction with
others within and without the worshipping community. The team approach mentioned above with
respect to liturgy is a hallmark of the diaconate in general: says Rosalind Brown, “diaconal
ministry… is always collaborative, and the relationship of the deacon to all the other members of the
church is a litmus test of that person’s diaconal ministry.”102 And so the second thread is that
deacons enable lay ministry. Indeed, this should be one of their primary functions, “playing a part in
meshing together all the ministries of all the baptized.”103 Some observers have noted a change in
emphasis in the diaconate from being a “provider of service” to being a “promoter of service.”104
Deacons enable lay ministry. The author (on the right) and lay Canon Trevor Powell
(on the left) take part in a commissioning of sub-deacons at St. Paul’s Cathedral in 2014.
101
102
103
104
Many Servants, 131.
Rosalind Brown, Being a Deacon Today, 6.
Elaine Bardwell, “The Pastoral Role of the Deacon,” in Christine Hall, ed., The Deacon's Ministry, 63.
For example, Ormonde Plater, 197. See also Susanne Watson Epting, Unexpected Consequences, 36-37.
27
And this means searching, co-opting, pushing, reconciling, leading, stimulating, organizing,
encouraging lay members of the assembly to fulfil active functions in the liturgy and the community.
Examples are recruiting, training and coordinating readers, greeters, servers, intercessors and
communion ministers for worship; participating in teams of hospital or home visitors; prison and
institutional ministry; representing the parish in outreach programs and liaison with community or
advocacy organizations. Reports on the diaconate emphasize the relationship between deacons and
lay ministry. The Distinctive Diaconate of the Diocese of Salisbury includes a chapter on “The
relationship of the diaconate to lay ministers.”105
The Wider Community and Outreach
A third thread of the diaconate is the role as agent or ambassador in the so-called secular world,
acting as a go-between for the Church and society at large, functioning concurrently within the
ecclesial community and outside it. Of course, this is part of the ministry of all the baptized. But
deacons have a special identity in this area because they are ordained. Deacons (assuming that they
are non-stipendiary) can discreetly make it known in their secular employment or in a social context
that they are ordained ministers. This may not result in any specific pastoral activity. It should not be
a pretext for recruiting parishioners. But at the very least it means the deacon is a living, walking
symbol for the Church outside its own membership. And this places an onus on the deacon with
respect to his or her lifestyle and his or her behaviour in the workplace. Thus, whereas the ministry of
the presbyter is primarily (but certainly not entirely) to the gathered community, that of the deacon
must be operative both inside and outside it – which is why the deacon should retain a base in a
parish or other church community.
The deacon occupies a frontier post, making sense of terms like work-based ministry, for the
deacon is ordained for ministry in both Church and world and is a sign that the two cannot
be polarised.106
Deacons are supposed to be the bridge between the church and the world. As such, they bring
their everyday knowledge to an institution that frequently is used as a retreat from the world
[…] Deacons can help one side understand the other, through their life experience, and their
decision to be one of the ordered members of the church.107
Deacon Susanne Watson Epting cautions, however, against a “dualistic” view of diaconal and
presbyteral ministry, one outside and the other inside the church community. This might “discourage
deacons from an appropriate kind of teaching, preaching, and equipping of saints inside the church’s
walls.”108
Although, as we have seen, the diaconate should not be narrowly defined as social service, ministry to
the poor and marginalized has always been one of its key characteristics. For many deacons, this is
their prime ministry. They are found playing leading roles in prison ministry, community advocacy
groups, inner city outreach, food banks, assistance to victims of violence and abuse, work with First
Nations, immigrants and refugees, and political and environmental activism. Deacons may be
involved in ministry to the elderly, the disabled, shut-ins, and those in hospitals and care homes.
105
106
107
108
73-76.
Stancliffe, “The Diaconate,” 6.
W. Keith McCoy, The Deacon as a Para-Cleric (Providence, RI: North American Association for the
Diaconate, Monograph Series No. 9, 1998), 5.
Unexpected Consequences, 37.
28
Diakonia is the calling of all the baptized. Volunteers at St. Paul’s Cathedral prepare
lunches for “Feed My Sheep,” the parish meal program for the needy in the community.
Diaconal ministry to the marginalized has had a renewed impetus in the 21st century. The Churches,
increasingly marginalized themselves in a post-Christian, secularized society, are rediscovering or reemphasizing their historical and biblical mission to the poor and needy and thus their call to diakonia.
Deacons, emblematic of the diakonia of the baptized, can be at its forefront. Christian leaders are
calling on faith communities to revitalize their diaconal mission. Pope Francis has been particularly
eloquent in this regard. His early pontifical statements clearly influenced the discernment process for
a diaconal program in the Roman Catholic Diocese of Saskatoon, where, recounted Bishop Donald
Bolen,
His frequent call for us to proclaim the Gospel with our lives, to make personal decisions
which witness to the joy and freedom and mercy that God came to bring us in Jesus, and to
go out to the peripheries, to find and love and serve the Lord there, has all been part of the
air we have been breathing in the Church as we have been discerning a permanent
diaconate. 109
Archbishop Fred Hiltz, Primate of the Anglican Church of Canada, made a clarion call to servant
ministry at the 2014 conference of the Association of Anglican Deacons in Canada. He took much of
his inspiration from Pope Francis, especially his first Apostolic Exhortation, Evangelii Gaudium
(“The Joy of the Gospel”). He quoted Francis as saying, “Our redemption has a social dimension
because God in Christ redeems not only the individual person, but also the social relations existing
between people.” He also quoted Katharine Jefferts Schori, Presiding Bishop of the Episcopal
Church, and Archbishop of Canterbury Justin Welby, calling on Christians to fight against poverty.
The Archbishop spoke to the assembled deacons about
your servant ministry, your political ministry, your ministry of engaging others in this work.
While all the baptized are called to respond to human need by loving service, to respect the
dignity of every human person and to strive for justice and peace among all people, deacons
by virtue of their ordinations are publicly accountable servants. We hold letters of orders
and a licence to minister. We must be able to give an account of our diakonia.110
109
110
“Permanent Deacons on the Diocese of Saskatoon,” 2014.
Most Rev. Fred Hiltz, “Diakonia: Spontaneous, Congregational, Institutional, Political.” Address to the
Association of Anglican Deacons in Canada Conference, Halifax, Nova Scotia, 2014.
29
Discernment, Formation and Ordination
The process of identifying candidates for the diaconate and then, once approved, of following through
with their training and then ordination, varies a great deal between dioceses. Some have quite
elaborate, formal programs, requiring several years. In others, the process may be shorter and more
informal. Much depends on the preferences of individual bishops. Because of this variety, it is not
possible to do justice to the subject here. Instead, we reproduce in an appendix some of the material
from the diaconal program of the Diocese of Toronto, Anglican Church of Canada, which is both
extensive and thorough. There, a coordinator of deacons supervises the discernment process,
subsequent formation, and preparation for ordination; then fulfils a leadership and mentoring role for
the deacons after ordination. Toronto’s program is to be commended as a model.111
There is, however, in the words of Archbishop Fred Hiltz, “a fairly common admission across our
Church and across The Episcopal Church too that our discernment, training and formation programs
have been weak and wanting in helping deacons to grasp and take hold of this ministry [of
‘interpreting to the Church the needs, concerns and hopes of the world.’] with competence and
confidence.”112 Eileen Scully, Director of Faith, Worship, and Ministry of the Anglican Church of
Canada, has undertaken to prepare, in consultation with dioceses across Canada, a document on
“Competencies for Ordination to the Diaconate in The Anglican Church of Canada,” following
completion of similar document for the priesthood.113
Discernment and Acceptance
Experience has shown that candidates for the diaconate have usually been active members of the
Church for a fairly long time, and are already exercising a form of diaconal ministry and leadership
within the church community, or outside it, or both. The discernment process for locally-ordained
ministers is often undertaken through a parish discernment group. Some cautionary words:

Candidates for the diaconate should be screened for both personal motivation and wide parish
support. Their vocation should not, from either point of view, appear to be a new form of cursus
honorum, moving upwards through the ranks of lay offices to be rewarded by the accolade of
ordination. Nor should it be satisfying a desire for authority, or prestige, or liturgical visibility.
Nor should a candidate be pushed forward by the incumbent of the parish for reasons of personal
favouritism or vague notions that “it would be nice to have deacon.” If these danger signals
appear, the candidate is seeking ordination for the wrong reasons and should be gently but firmly
dissuaded. Otherwise, the perennial accusation of clericalizing lay ministry may be warranted.

Diocesan discernment committees must assiduously avoid classifying the diaconate as a
secondary order of ministry or as “next-best” to the priesthood. In some instances, candidates for
non-stipendiary ministry have not been considered suitable material for the priesthood but have
been told that they should satisfy themselves with the diaconate instead.

The continued existence of the transitional diaconate beside the vocational diaconate, undesirable
as it may be, but tenacious as it is too, presents its own set of problems:
111
See website of the Diocese of Toronto: http://www.toronto.anglican.ca/about-the-diocese/careers-andvocations/ordination-process/diaconate-ministry/
112
Most Rev. Fred Hiltz, “Diakonia: Spontaneous, Congregational, Institutional, Political.”
113
E-mail from Eileen Scully, 21 January 2015.
30

o
Candidates for the diaconate may not make the distinction between the two and consider
that their diaconate is a step to “full ordination” – an unfortunate phrase used in the
author’s experience. Diocesan discernment processes must, from the outset, clearly
identify the diaconate as a unique, permanent vocation – no easy task, since so many
Anglicans, including clergy, persist in assuming that the diaconate should normally
culminate in the presbyterate.
o
Some deacons, once ordained, even if ostensibly as vocational deacons, may then seek
ordination to the priesthood. If this is allowed to happen, another perennial accusation is
justified: the diaconate is being used as a back door to the priesthood. Dioceses must
take a firm stand both before and after diaconal ordination. If a locally-ordained deacon
subsequently feels a call to the priesthood, that person should be required to go back to
“square one” and start anew the process of discernment, formation and ordination.
Beware of “episcopal end-runs,” to use an expression of one Canadian director of deacons.
Bishops sometimes ignore or override the recommendations on diaconal ordination of the
appropriate diocesan body, or pressure that body, or let it be known that the candidate has the
personal support of the bishop, or seek to do a favour to a priest who ardently wishes the
candidate to be a deacon in his or her parish. This can wreak havoc with the process and lead to
unsuitable ordinations. While bishops have the last word in ordination, and in theory can ordain
whomever they wish, they should discipline themselves to follow due process.
Formation
A variety of training programs for the diaconate exists. Much will depend on the educational
background and life experience of the postulant, given that most candidates for the vocational
diaconate seek ordination later in life. Diocesan programs normally take this into account and adapt
their formation to the perceived needs of the candidate. At a minimum, postulants should have
training in the Old and New Testaments, basic theology, church history, pastoral care, prayer and
spirituality, preaching, and liturgy. This can be done through a combination of correspondence or online courses, participation in seminars, weekend sessions and summer courses. Hands-on training and
supervision in the parish by experienced clergy are valuable. Consultation and fellowship with, and
mentorship by, existing deacons should be part of the process. Given the prevailing ambiguity about
the diaconate in the Anglican Communion, thorough study of the diaconate is vital – its history, its
place in the theology of orders, its contemporary practice, the roles and expectations of the deacon,
the place of the deacon in church polity and in parish life, the liturgical function of the deacon. Only
if these are clearly explained to, and acknowledged by, the candidate, will that person approach
ordination without the misconceptions alluded to in the Discernment section above.
Ordination
Each diocese will have its own preparation for ordination. This usually involves meetings between
the postulants and the director of deacons (if such exists), bishop and parish priest and some form of
pre-ordination retreat. The following comments are directed more to the actual ordination service,
which is of vital importance not only to the ordinand but to the gathered community for which he or
she is being ordained. The symbolism of the ordination rite cannot be over-emphasized. Of course
this is true for any ordination, but it is crucial for the diaconate, which, as we have seen, is constantly
misunderstood, under-valued and even distorted. A well-conducted ordination can send all the right
messages. Conversely, a poorly-done ordination sends very wrong messages. The author has
experienced superb diaconal ordinations but also, alas, some disastrous ones.
31

The postulant should study the ordination rite. While this may seem obvious, some ordinands
have been known to approach the ordination service unprepared and not fully aware of what is
going to happen. An appropriate person should take them through the liturgy step by step.

The diocesan authorities should carefully prepare the service: its location, music, preacher,
readers and other individual roles. There must be a rehearsal – not last-minute and rushed, but
calm and prayerful, allowing all the time it takes for the participants to be comfortable.

The integrity of the ordinal must be preserved. This is no time for liturgical experimentation or
for catering to the individual whims of the ordinand or the parish priest. In one ordination
attended by the author, the parish priest ran the service, was MC, preached, and read the gospel,
despite the presence of deacons – hardly the right messages for the congregation! In another, the
liturgy was re-arranged to allow the ordinand to read the Gospel. Ordinands may be consulted on
the readers, preacher and other roles – and no more.

Do not combine diaconal ordinations with others. Deacons should never be ordained at the same
service as priests. We would go further and urge that transitional and vocational deacons not be
ordained at the same service. To do so aids and abets the confusion of orders. And at ordinations
to the presbyterate, the ordinands should not begin the service wearing a diaconal stole, to have it
replaced after the consecration by the priest’s stole. This sends precisely the wrong message
about graduation to higher office in the Church.

The service should visibly involve other deacons. While deacons do not historically form a
“college” like that of the presbyters, they should enjoy fellowship, meet regularly, and, at
diaconal ordinations, collectively welcome the ordinands to their number. Deacons fulfil their
normal roles at the ordination: assisting the bishop; reading the Gospel; preparing the table. A
newly-ordained deacon typically assists at the altar for the Eucharist and gives the Dismissal. At
diaconal ordinations in the Diocese of Qu’Appelle, deacons present form a semi-circle around the
bishop at the prayer of consecration. Deacons help vest the new deacon in the dalmatic (if worn)
and stole (preferably outside the dalmatic). Deacons can also act as presenters, litanist or
communion ministers.
Chapter IV
Contemporary Issues
Objections to the Diaconate
The 1974 report to the Church of England, already mentioned, recommending abolition of the
diaconate, based its conclusion on two main arguments: that “there was no functional task that
belonged exclusively to deacons” and that “deacons take away from, and indeed clericalize, ministry
which properly belonged to lay people.”114 One objection to the diaconate, then, is that deacons are
not necessary because lay people can do everything they can. Technically this is true. But it is also
very misleading. For one thing, lay people rarely do all the things that a deacon does: the liturgical
functions at the Eucharist; officiating at Morning or Evening Prayer; conducting some baptisms,
weddings and funerals; occasionally preaching; pastoral, teaching or administrative duties; social
action; enabling lay ministry; playing a practical and symbolic role in the wider community. For
another, to repeat a point already made, deacons are ordained, officially commissioned by the Church
to which they make a lifetime commitment. Of course, every Christian makes a commitment in
baptism, but there is a major difference of role – which takes us back to the organic nature of the
114
Quoted by Bishop David Stancliffe in the Foreword to Rosalind Brown, Being a Deacon Today, vii.
32
Church, where each has a specific role to fulfil. “The deacon is thrust into a position of leadership
and is acknowledged, on account of the solemn rite of ordination [our emphasis], as a leader who
serves, enabling the diakonia of the whole church.”115
The second objection is that a revived diaconate risks clericalizing lay ministry: we do not need
another clerical order to do things which should be done by lay people, and some deacons act like
mini-priests. There is indeed that risk, and some deacons do fall into that trap. But if we are worried
about clericalism, we should also look at the “omnivorous priesthood,” the one-man-band syndrome
still often found in the Anglican Church. Most assuredly, the risk of clericalism is not limited to the
diaconate! In any event, we have emphasized that enabling lay ministry should be one of the prime
objectives of the deacon; deacons who are not doing so should have a long, hard look at themselves.
The diaconate need not and should not discourage lay ministry; in fact, it should do exactly the
opposite. “A renewed diaconate can be an agent for ‘declericalization’,” said John Booty, “an order
of persons respected as participants in the ordained ministry with the status and perspective of the
laity.”116 The Report of the 1998 Lambeth Conference addressed this very issue: “The experience of
many dioceses indicates that the appropriate training and oversight of deacons at work in dioceses,
congregations and agencies of care, advocacy and justice will ensure that more, not less, lay
participation in servant ministry will occur.”117 In The Hanover Report, the Anglican-Lutheran
International Commission responded to both of the above objections:
[…] deacons have no special powers or activities exclusively reserved to them. What is,
however, distinctive is their call to be publicly accountable servants of the church [our
emphasis] who have a charge to model, encourage and coordinate diakonia. This is the
particular call or vocation of the deacon that is not shared by all Christians.118
Other objections to the diaconate are more pragmatic. Some bishops fear losing control over
ordained clergy who are not employed by the Church – even though non-stipendiary deacons (and,
for that matter, non-stipendiary priests), like all clergy, must be licensed to carry out their functions.
Some priests, especially those accustomed to solo ministry, are apprehensive that deacons will
challenge their status. Interestingly, Lutheran deaconesses attending the 2000 conference of
Canadian Anglican deacons mentioned the same issue vis-à-vis their pastors. The Anglican-Lutheran
International Commission, in an important statement, recognized it as a challenge for both Churches:
In both traditions, the presbyters may perceive a renewed diaconate as a threat to their own
identity and role. This will be especially so where the presbyteral office is seen as the
embodiment of all ordained ministry [our emphasis]. If, however, presbyters can welcome
deacons as partners-in-ministry, both liturgically and within the church's mission, then they
themselves may be freed to exercise a more focused ministry, bearing responsibility for the
life of the community in Word and sacrament. In this way, too, the diaconate can stand as a
witness against the perennial threat of clericalism, an ecclesiastical distortion rooted in
exclusivist attitudes and practices. Deacons are called by the very nature of their order to
stand as a witness to presbyters and bishops that the authority of all ordained ministry is for
service alone.119
115
116
117
118
119
John Booty, The Servant Church, 89.
Ibid., 85.
The Official Report of the Lambeth Conference, 1998, 203.
The Hanover Report, 23.
Ibid., 22.
33
The Diaconate as Ecumenical Opportunity
Given that the return of the deacon in the western Church occurred in the same period as serious
ecumenical discussions, the inter-church context is of considerable interest. Indeed, it is conceivable,
in the words of the Hanover Report, that the diaconate could be viewed as an “ecumenical
opportunity” and could assist Christian Churches in their quest for unity. A landmark 1982 document
of the World Council of Churches, Baptism, Eucharist and Ministry, succinctly expressed the
deacon's role:
Deacons represent to the Church its calling as servant in the world. By struggling in Christ's
name with the myriad needs of societies and persons, deacons exemplify the interdependence
of worship and service in the Church's life.120
In dialogue between Anglicans and Roman Catholics or Orthodox, the diaconate has rarely been
singled out for particular attention, largely because these Communions share the same basic view of
the order. However, whereas the Anglican Communion followed the Roman Catholic Church in
reviving the diaconate after many centuries of neglect, the Orthodox Churches have always
maintained distinctive deacons (as well as the transitional diaconate).121
Women in the Diaconate
In the Orthodox Churches, theologians have recognized that women were ordained deacons (often
called deaconesses) in the Byzantine Church, and several efforts have been made since the 19th
century to resume the practice. Kyriaki FitzGerald records such attempts, and some actual
ordinations, in the Russian and Greek Orthodox Churches between the mid-19th and mid-20th
centuries. The Inter-Orthodox Theological Consultation held in Rhodes in 1988 formally
recommended restoring “the apostolic order of deaconesses.” 122 The Consultation noted that earlier
in the Church’s history, “the deaconess was ordained within the sanctuary during the Divine Liturgy
with two prayers; she received the Orarion (the deacon’s stole) and received Holy Communion at the
Altar.” Fitzgerald pointed out that the Rhodes Consultation “clearly affirmed women deacons were
ordained in the Byzantine period and recommended that this practice be restored.” She reported
several further consultations and conferences which urged the Orthodox Churches to ordain
deaconesses.
Ecumenical Patriarch Bartholomew, who had attended the Rhodes Consultation as a priest, stated in
1995 that “there is no canonical difficulty in ordaining women as deacons in the Orthodox Church.”
Two years later, at a consultation of Orthodox women at the Ecumenical Patriarchate in Istanbul,
Bartholomew spoke of the “call for the full restoration of the order of the deaconesses.”123 Roman
Catholic scholar Phyllis Zagano points out that the Armenian Apostolic Church, one of the Oriental,
non-Chalcedonian, Churches, “has never abandoned its practice of ordaining women to the
diaconate.” Since deacons were required at celebrations of the Eucharist, women were ordained for
this purpose in convents. In the 20th century, this ministry was extended to parish churches.124
120
121
122
123
124
Geneva: World Council of Churches, Faith and Order Paper No. 111, 1982, 27.
For a view of the Orthodox diaconate, see Kyriaki Fitzgerald, “A Commentary on the Diaconate in the
Contemporary Orthodox Church,” in Christine Hall, ed., The Deacon's Ministry, 147-158.
Kyriaki Fitzgerald, “A Commentary on the Diaconate…,” 156.
Kyriaki Fitzgerald, Women Deacons in the Orthodox Church, 60-171.
Phyllis Zagano, Holy Saturday: An Argument for the Restoration of the Female Diaconate in the Catholic
Church (New York: The Crossroad Publishing Company, 2000), 171-172.
34
The question of ordaining women to the diaconate is not excluded in the Roman Catholic Church,
where “official pronouncements refusing to ordain women to the priesthood carefully refrain from
any references to the diaconate in this context.”125 In what she calls “unfinished business of Vatican
II,” Phyllis Zagano affirms that “there has been no modern ruling against the ordination of women
deacons in the Catholic Church, and no ruling that overrides the consular documents or historic
practice.”126 The majority of scholarship there, as in Orthodoxy, after some debate, appears to have
concluded that women were indeed ordained to the diaconate during the first millennium.
Dr. Zagano contends that the Church could, and now should, resume the ordination of women as
deacons. Indeed, she asserts that, since the Roman Catholic Church recognizes the validity of the
orders of the Orthodox and Oriental churches, it de facto recognizes that of women deacons such as
those of the Armenian Apostolic Church.127 She extends this de facto recognition to the Orthodox
Church of Greece, whose Holy Synod voted in 2004 to restore the female diaconate and whose
Metropolitan Christodoulos had ordained a woman deacon in 1986.128 The orders of the Old Catholic
Churches of the Union of Utrecht are technically considered valid by the Roman Catholic Church.
Some of these Churches (Germany, Austria, The Netherlands, Switzerland) ordain women to the
priesthood as well as the diaconate, limiting the practical effect of such recognition. In 2003,
however, the Old Catholic Church of the Czech Republic voted to ordain women only to the
diaconate and indeed ordained one that year. Thus, says Dr. Zagano, it is “the only Western Church
whose orders and apostolic succession are recognized by the Catholic Church that ordains solely to
the diaconate and affirmatively, not to the priesthood.129
Another Roman Catholic writer, John Winjgaards, takes the issue a step further. In The Ordination of
Women in the Catholic Church: Unmasking a Cuckoo’s Egg Tradition, he rebuts the traditional
arguments since mediaeval times against the ordination of women.130 He then goes on in another
book to argue that, although the diaconate is indeed a separate order with its own integrity, the
doctrine of the unity of orders means that “[s]ince women in the past did receive the sacrament of the
diaconate, they are obviously capable of receiving holy orders as such; that means also the priesthood
and episcopacy.”131 (Kevin Madigan and Karen Osiek document some actual examples of women
presbyters in the third to fifth centuries, usually but by no means always in “heretical” churches, and,
surprisingly, more in the West than in the East.132)
American Roman Catholic deacon William Ditewig notes that Pope Emeritus Benedict XVI, as
Cardinal Ratzinger, head of the Congregation for the Doctrine of the Faith, said that “the possibility
of ordaining women as deacons remains a question open for debate and discussion.” While some
theologians agree with Winjgaards on the unity of orders, he says, others argue that “sufficient
diversity exists to distinguish between the sacerdotal (priestly) orders of bishops and presbyters, and
the order of deacons. Because of this diversity, they argue, it might be possible to ordain women
deacons.”133 Roman Catholic scholar Kenan B. Osborne argues that
125
126
127
128
129
130
131
132
133
Jill Pinnock, “The History of the Diaconate,” in Christine Hall, ed., The Deacon’s Ministry, 22.
Phyllis Zagano, Women in Ministry: Emerging Questions about the Diaconate New York: Paulist Press,
2012), 23.
Holy Saturday , 173-174.
Women in Ministry, 29.
Ibid., 31.
London: Darton, Longman & Todd; New York: Continuum, 2001.
Women Deacons in the Early Church, 135.
Ordained Women in the Eastern Church, 8-9, 204-205.
William T. Ditewig, 101 Questions and Answers on Deacons (New York: Paulist Press, 2004), 52.
35
The permanent diaconate should be open also to women. Several dioceses and even
conferences of local bishops have refused to establish the permanent diaconate in their
dioceses precisely because it is not open to women. The present rumblings about establishing
a ministry of deaconesses are not an answer to the issues involved in an open and permanent
diaconate.134
He believes that “if the permanent male diaconate can be reestablished after eleven hundred years of
inactivity, then in a similar way there can be a reestablishing of the ministry of deaconesses after a
similar length of inactivity.”135 From time to time, various Roman Catholic bishops and episcopal
conferences – for example, that of Ireland in 2014 – have recommended admitting women to the
diaconate.136 We have seen that the inability to have women deacons was one reason why the
Roman Catholic bishops in western Canada declined for decades to institute diaconal programs.
Announcing in 2013 his “diocesan-wide discernment about whether to ordain permanent deacons,”
Bishop Don Bolen of the Diocese of Saskatoon observed that “the discussion about opening the
permanent diaconate to women is a very important discussion for the universal church,” while
recognizing that “the permanent diaconate would only be open to men at this time.”137 This
continued to be a major issue in the diocese after its decision to proceed with the diaconate.
However, there is some strong opposition to female deacons in the Roman Catholic Church. It is
believed that Pope Paul VI, after his restoration of the permanent (male) diaconate, asked for a study
of the possibility of admitting women to the order. The result was Benedictine Father Cipriano
Vagaggini’s landmark 1974 article ,“The Deaconess in the Byzantine Tradition,” apparently written
for – and later suppressed by – the International Theological Commission, of which he was a
member. “In that article,” Vagaggini said in 1987, responding to A.G. Martimort’s contrary view
published in1982, “I maintained, and still maintain today, that the competent authority of the church,
if it judges it appropriate, can admit women to the sacrament of order in the diaconate.”138 In 1987,
Vagaggini was asked to “make an intervention before the Synod of Bishops on the Laity” in the area
of “women in the church”139: this intervention took the form of his much longer essay “The
Ordination of Deaconesses in the Greek and Byzantine Tradition,” an erudite research paper which
concluded that:
…theologically, in virtue of the use of the Byzantine Church, it appears that women can
receive diaconal ordination, which, by nature and dignity, is equated to the ordination of the
deacon, and not simply to that of subdeacons or lectors, and much less […] to that of some
lesser ministry constituted by what today one would call a simple benediction.140
As was the case with his 1974 article, Vagaggini’s 1987 study was not acted upon by the Vatican.
The final Synod document, Christifideles laici, published in 1988, did not even mention women
deacons.
134
135
136
137
138
139
140
Kenan B. Osborne, O.F.M., “Envisioning a Theology of Ordained and Lay Ministry: Lay/Ordained
Ministry – Current Issues of Ambiguity,” in Susan K. Wood, ed., Ordering the Baptismal Priesthood:
Theologies of Lay and Ordained Ministry (Collegeville: The Liturgical Press, 2003), 223.
Kenan B. Osborne, O.F.M., The Permanent Diaconate: Its History and Place in the Sacrament of Orders,
174.
Leo O’Reilly, Bishop of Kilmore, raised the issue again in 2015 (Prairie Messenger, 1 July 2015, 20).
Prairie Messenger, 9 October 2013, 6.
Ordination the Women to the Diaconate in the Eastern Churches, 1.
Phyllis Zagano, in ibid., vii.
Ibid., 59.
36
German theologian and bishop Gerhard Müller, already cited, has taken the same view of the unity of
orders as John Winjgaards, but draws the opposite conclusion about women deacons. In his 2000
book, he categorically states that women cannot be ordained to any of the orders of ministry – and he
is clearly unhappy with the Anglican Communion for doing so. Müller takes pains to discredit the
idea that women were sacramentally ordained deacons in the early Church (interestingly, he does not
address the very different opinion of Orthodox theologians on the matter). He deplores that the “vote
in favour of a women’s diaconate, which bishops are then supposed to communicate to Rome, has
become a part of the ritual at synods, academic conferences and workshops.”141
According to Phyllis Zagano, the International Theological Commission took up the work on female
deacons again in the 1990s, but its brief paper on the subject in 1997 was not signed by then Cardinal
Ratzinger, head of the Commission, and was not published. Another, much longer, study by the
Commission in 2002 drew heavily on the work of Martimort and Müller; while it did completely rule
it out, it firmly discouraged the notion of women in the diaconate. A Vatican “notification” of 2001
had already stated that “the preparation of women candidates for diaconal ordination was not licit
because the Church does not envisage it will ordain women to the diaconate.”142 A decree of the
Congregation of the Faith in 2007 reiterated the point. Nonetheless, Zagano remains optimistic that
under Pope Francis, as she had hoped under Pope Benedict XVI, the Roman Catholic Church will in
due course admit women to the diaconate. After all, it is now a question of authority (magisterium),
not of theology. In other words, while the Church states clearly that it cannot ordain women as
priests, it admittedly can ordain women as deacons if it wishes – but it chooses not to, or at least, not
yet. However, unfortunately for the proponents of a female diaconate, Bishop Müller is now Cardinal
Müller and, since 2012, Prefect of the Congregation of the Doctrine of the Faith in the Vatican…
Lutheran Deacons
The United Church of Canada and a number of other Protestant denominations have a form of
diaconal ministry and in many evangelical Churches there are boards of deacons. But these are
clearly for lay persons and do not involve ordination. The situation in the Lutheran churches is much
more complex. Lutherans generally did not preserve an ordained diaconate at the Reformation, but
they later had commissioned diaconal ministers, including deaconesses, a movement which began in
19th century German Lutheranism. The 1996 Hanover Report of the Anglican-Lutheran International
Commission examined the diaconate from the point of view of the two Churches. The report was
dedicated to the memory of Tom Dorris, an ordained Swedish Lutheran deacon who served in the
Evangelical Lutheran Church in America, was “a keen advocate of a restored diaconate,” and had
been working at the World Council of Churches in Geneva.
The report noted that “ ‘Deacon’ in most Lutheran traditions refers to a person consecrated or
commissioned to a ministry focused on parish work or social service, but not ordained.”143 However,
it added that some Lutheran churches were actively reconsidering the ordained diaconate. The
Church of Norway, for example, where deacons are parish workers, “has been wrestling with the
issue of whether deacons are within the ministerium ecclesiasticum, together with the pastors and
bishops.”144 In the Evangelical Lutheran Church of Finland, deacons are not ordained; most are
women qualified in health care, although some are social workers. There has been discussion,
however, of the need to incorporate teaching and liturgical roles in their ministry.
141
142
143
144
Priesthood and Diaconate, 42.
See Ordination the Women to the Diaconate in the Eastern Churches, xi-xii, and Women in Ministry,
15-16.
The Hanover Report, 14.
Diocese of Salisbury, The Distinctive Diaconate, 50.
37
In the Church of Sweden, the situation is very different: there is a permanent, ordained diaconate as
part of a three-fold ministry – but no transitional diaconate. The Church of Sweden’s official website,
in a very Anglican way, emphasizes that at the Reformation the church retained the historic
episcopate and the orders of bishops, priests and deacons. It notes that in the 19th century, “several
deaconess institutions were founded in Sweden on the German model. The deaconesses were bound
by vows to a motherhouse, and to a life of celibacy and poverty. Around 1900, men were admitted to
the diaconate.” In the 1960s the celibacy and motherhouse requirements were dropped. Today, says
the website, “a deacon (deaconess) visits, helps, and supports those in bodily or spiritual need; gives
Christian nurture and teaching in the faith; is a sign of merciful kindness in the parish and society at
large, and in all things serves Christ in the neighbour.”145 Deacons in the Swedish church were
traditionally engaged in social ministry, latterly as complementary to the state system; it is only in
recent decades that they have also developed teaching and liturgical roles.
The Porvoo Agreement, concluded in 1996 between most Nordic Lutheran Churches and the
Anglican Churches of the British Isles, leading to the Porvoo Communion, stated that they would
welcome persons episcopally ordained in any of our churches to the office of bishop, priest or deacon
to serve […] in that ministry in the receiving church without reordination and work towards a
common understanding of diaconal ministry. However, in 1993 the Evangelical Lutheran Church in
America’s General Assembly rejected an ordained diaconate (saying it was not the Reformation
tradition, despite the example of the Church of Sweden and later Porvoo) and established its present
ministry of lay diaconal ministers. This was despite Deacon Tom Dorris’s best efforts and much to
his distress. He was, says Episcopal Deacon Ormonde Plater, “a living example of the reality of an
ordained Lutheran diaconate.”146
The Evangelical Lutheran Church in Canada does not have an ordained diaconate; yet Lutheran
deaconesses who shared in the first gathering of Canadian Anglican deacons in Winnipeg in 2000
affirmed that the difference between their commissioning rite and the ordination of pastors was
almost imperceptible. In Anglican-Lutheran dialogue at both the international and Canadian levels,
while more attention has focused on the episcopate, there has been some interest on the Lutheran side
in the diaconate as part of a three-fold ordained ministry. On the other hand, given the ambivalence
of their own attitude to the diaconate, Anglicans have scarcely been in a position to instruct Lutherans
on the subject. As the Anglican-Lutheran International Commission politely noted in The Hanover
Report,
Anglican churches are challenged to restore to the diaconate […] its character as a lifelong
and distinct form of ordained ministry, including with its liturgical function a pastoral focus
on caritas and justitia in church and society.147
An Opportunity?
Where, then, is the “ecumenical opportunity” for the diaconate?
First, the existence, revival or introduction of deacons in so many different church traditions – Roman
Catholic, Orthodox , Anglican, Lutheran, and Protestant or Reformed – points to a widespread
recognition of the need and desirability of diaconal ministries. This provides a common bond
between the Churches and an invaluable experience of shared ministry, even if the forms may be
145
146
147
http://www.svenskakyrkan.se
Comment by Deacon Ormonde Plater to the author, December 2011.
The Diaconate as Ecumenical Opportunity, 22.
38
different (as we have seen, in some traditions deacons are ordained, while in others they are not; in
the case of Lutherans, ordination to the diaconate is practised in some national Churches and not in
others). The World Federation of Diaconal Associations and Diaconal Communities gives voice to
the world-wide diaconal movement. Also known as Diakonia World Federation, it is organized into
three regions: Diakonia Region Africa-Europe (DRAE), Diakonia Asia-Pacific (DAP), and Diakonia
of the Americas and the Caribbean (DOTAC). There is an evident opportunity here for practical
ecumenical relations and a growth in mutual understanding between churches, stemming from their
mutual interest in diaconal ministry.
Second, deacons can work together on a local level. Anglicans in Canada enjoy a mutual recognition
of ministries with the Evangelical Lutheran Church in Canada, as do the Anglican and Lutheran
parties to the Porvoo Agreement. Anglican deacons can collaborate with Lutheran deaconesses and
support them in their quest to make their office a fully ordained order. Where there is not a mutual
recognition of ministries – the Roman Catholic and Orthodox traditions do not recognize the validity
of Anglican orders – there is still the potential for local cooperation. For example, the Anglican
Diocese of Qu’Appelle and the Roman Catholic Archdiocese of Regina entered into a covenant
relationship in 2011, and the deacons of both dioceses meet and work together.
Anglican and Roman Catholic deacons worshipping together: at the left, Deacon Michael Jackson (wearing
double orarion) assists Bishop Rob Hardwick; at the right, Deacon Joe Lang (wearing dalmatic) assists VicarGeneral Lorne Crozon, at the annual Anglican-Roman Catholic Joint Prayer Service on Pentecost Sunday, May
2015, in Holy Rosary Cathedral, Regina.
The third area of ecumenical potential for the diaconate is, in many respects, the most interesting and
the most challenging: the ordination of women. As we have seen above, while women were admitted
to the diaconate in the early church, especially in the East, and have been admitted to the order in
recent times in the Anglican, some Oriental and Orthodox, Old Catholic, and Lutheran traditions, this
is still not the case for the Roman Catholic and most of the Orthodox churches. Yet theologians from
both of these traditions have recognized that historically women were once ordained deacons and
theoretically could be again, despite the firm opposition of both Churches to the ordination of women
to the priesthood (and of course the episcopate). The main obstacle to female diaconal ordination,
certainly in the Roman Catholic Church, appears to be the concern that, if women were ordained
39
deacons, there would be increased pressure to ordain them priests. American Roman Catholic deacon
Thomas Baker says
Much of the resistance to women deacons is based on a fear that it would create an
expectation that women priests wouldn’t be far behind. […] But at some point, perhaps a
vision of the opportunity, rather than the risks, will carry the day. For my part, I can’t
imagine a change in discipline that would bring more life to the church, and more promise
for its future.148
On the other hand, Phyllis Zagano rightly points out that the ordination of women to the diaconate
and to the priesthoood are two different issues:
…there is no direct link between ordaining a woman as a deacon and ordaining a woman as
a priest, except for the conflation of the diaconate into the priesthood in the West, and the
concurrent reduction of the diaconate to a step on the way to priesthood. In other words, the
permanent diaconate – of men and women – is just that. Diaconal ordination does not imply
priestly ordination.149
Deacon Winna Martin at St. Paul’s Cathedral: women deacons have made their mark in
the Anglican Communion and in some Orthodox and Oriental Churches. There is hope
that the Roman Catholic Church may eventually restore the female diaconate.
Of course, this is true: we have been emphasizing throughout this study the integrity of the diaconate
as an order of ministry distinct from the presbyterate. But unfortunately, thinking about holy orders is
inevitably coloured by the continued existence of the transitional diaconate. Whether or not it
actually presupposes subsequent ordination to the priesthood, that is the widely-held perception in
both the Roman Catholic and Anglican Communions. It is a major hindrance to the diaconate in
general and the female diaconate in particular. Arguably, then, the crux of the matter is the ending of
the transitional diaconate. Despite the welcome revival of the vocational diaconate, as long as the
diaconate is also a pre-requisite for the priesthood it will be seen as potentially leading to ordination
to the presbyterate instead of as a wholly different order of ministry.
148
Thomas Baker. Deacon (I Like Being in Parish Ministry series) (Mystic, CT: Twenty-Third Publications,
2002), 40.
149
Women in Ministry, 12.
40
Indeed, in the author’s own Anglican experience, some of those supposedly accepted for the
vocational, non-stipendiary diaconate, once ordained deacon, have used this as a channel to seek the
priesthood and bishops have ordained them as such. The case for abolition of the transitional
diaconate, already a strong one, is reinforced by the potential for ordained ministry for women in
those Churches which will not accept female priests. (Phyllis Zagano comments pertinently that “a
decision by the Catholic Church to return to its tradition of ordaining women deacons might better
foster Christina unity, as well as help the Catholic Church regain its lost authority in matters of
human rights and equality.”150) Ideally, the diaconate could one day be an order of ministry open to
women in Churches of very varied traditions. It is timely, therefore, to turn to the vexed issue of
sequential ordination and the transitional diaconate.
Direct Ordination: Once a Deacon, Always a Deacon?
Direct ordination, sometimes known as per saltum (by a leap), was the universal practice in
the early church. In the middle ages, the church gradually introduced a discipline of
ordaining persons through a sequence of orders which has continued to the present.151
There is a movement, especially in the Episcopal Church in the U.S.A., to revive per saltum
ordination, by ordaining people directly to the priesthood rather than passing them first through the
transitional diaconate (some, though not nearly as much, attention has also been paid to per saltum
ordination to the episcopate). The Anglican-Lutheran Hanover Report encouraged Anglicans to look
at this issue: “Such a restoration [of the vocational diaconate] would imply both a reconsideration of
the transitional diaconate and the possibility of direct ordination to the priesthood of persons
discerned to have presbyteral vocations without their “passing through” the diaconate. The
possibility of such direct ordination is not excluded on historical or theological grounds.”152
Historical Overview
A digression into what is, on the surface, an arcane topic of church order, in fact sheds much light on
the key issues of ordination in general and the diaconate in particular. Direct ordination, as we have
already seen, applied to the episcopate as well as the presbyterate in the early Church: lay people
could be ordained to any of the three orders of ministry. For example, Cyprian of Carthage was
ordained presbyter in 257 without having been a deacon. Athanasius was directly ordained bishop of
Alexandria in 328. In 374, Ambrose was baptized and then ordained bishop of Milan.153 Augustine
was ordained directly to the presbyterate in 391. However, “sequential” ordination began in the
fourth century and gradually became generalized over the next five centuries, although both practices
continued side-by-side until as late as the tenth century. The main reason for electing bishops from
the presbyterate was to ensure adequate episcopal preparation and training, although the diaconate
could, and on occasion did, serve the same purpose. There was not the same rationale for presbyters
to first be deacons and the practice emerged much later. It became codified from the tenth century as
canonical practice, although in theory it was not required for priestly ordination.
150
151
152
153
Ibid., 34.
Edwin F. Hallenbeck, ed., The Orders of Ministry, Reflections on Direct Ordination (Providence, RI:
North American Association for the Diaconate, 1996), 9. We are indebted to this compilation of writings
for the remarks which follow.
The Hanover Report, 22.
Louis Weil refutes the view that Ambrose was baptized and ordained deacon, priest and bishop in the same
Week, in “Should the Episcopal Church Permit Direct Ordination?” (The Orders of Ministry, 56-58).
41
The episcopate was another matter altogether. According to the teaching of Thomas Aquinas (13th
century), it was basically a derivative of the presbyterate – priestly power was essential for the bishop
to function as a eucharistic presider. Hence, deacons elected as bishops would require prior
ordination to the presbyterate. (Note that this was the reverse of the early Church’s practice where
the bishop delegated his authority, such as eucharistic presidency, to the presbyters.) Thus, what
began as a practical system of training ended up as a theological requirement.154 Deacon Ormonde
Plater makes a distinction between “sequential” ordination, a form of preparation, and “cumulative”
ordination, the mediaeval theology of incorporating all three orders through sequential ordination.155
Cumulative ordination is illustrated in mediaeval statues and brasses showing bishops in “full
pontificals” – mitre, chasuble and dalmatic.
Sequential Ordination Today
Some contemporary supporters of the diaconate, especially in the Church of England, continue to
hold this view. “You are a deacon first and even if later you become a priest or a bishop, you never
cease to be a deacon,” says the 2003 report for the Diocese of Salisbury.156 This line continues in a
subsequent book, Being a Deacon Today, by the report’s chairperson, Rosalind Brown, written in
part, says Bishop David Stancliffe in its Foreword, for “all those who are already deacons but are
inclined to forget it – the priests and bishops of our Church.”157 There is support for this view in the
Roman Catholic tradition, where, as in Anglicanism, ordination is seen as permanent. “Ordination
always affects the one ordained permanently,” says Roman Catholic deacon William Ditewig. “When
a ‘transitional’ deacon is later ordained to the priesthood, […] he does not cease being a deacon, any
more than a priest later ordained bishop ceases being a priest.” In his effort to counter the entrenched
perception that the diaconate is temporary, Ditewig makes the point that there is “only one Order of
Deacons;” there are not “two diaconates, one transitional and one permanent.” 158
Referring to the theory of cumulative ordination, another Roman Catholic writer, Susan Wood, sees
the deacon as participating in the diakonia of the bishop:
When viewed from the perspective of the bishop’s ordination to the fullness of the sacrament
of orders, the bishop is the one who first and foremost bears responsibility for the diaconal
service in his diocese. The deacon in his ordination to the diaconate actually shares in the
diaconal responsibility which is first the bishop’s responsibility.159
The 2007 Church of England report suggests that deacons, even those “impatient to be priests,”
should be required by their bishop to spend longer than one year in the diaconate “in order to live
more fully into that calling. […] For some, diaconal ministry would be an ongoing commitment:
their ministry would find its fulfilment in the distinctive diaconate. For others, the diaconate would
lead, perhaps after a period several years, to ordination to the presbyterate.”160
154
155
156
157
158
159
160
A good historical explanation is found in the chapter by Canadian scholar John St. H. Gibaut, “Sequential
Ordination in Historical Perspective: A Response to J. Robert Wright,” in The Orders of Ministry, 73-95.
“Through the Dust – Patristic Presbyterianism,” in The Orders of Ministry, 97-98.
The Distinctive Diaconate, 6.
Being a Deacon Today, viii.
William T. Ditewig, 101 Questions and Answers on Deacons, 26, 27.
Susan K. Wood, S.C.L., “Conclusion: Convergence Points toward a Theology of Ordered Ministries,” in
Susan K. Wood, ed., Ordering the Baptismal Priesthood: Theologies of Lay and Ordained Ministry, 262.
The Mission and Ministry of the Whole Church.
42
The arguments against per saltum ordination generally go as follows: a bishop needs to have been a
priest, and a priest to have been a deacon, so that (a) in practical terms they acquire adequate
experience and knowledge (sequential ordination), and (b) they may fulfil their ministries
symbolically and sacramentally (cumulative ordination). Defenders of cumulative ordinations claim,
for example, that they “make the role of the priests ampler and more intelligible both to themselves
and to those they serve. Those who offer Eucharist must first offer themselves. It is appropriate that
priests should be first deacons,”161 and that “ordaining is the distinctive vocation of the bishop
precisely because the order of the episcopate alone is understood to contain within itself the other two
orders of which the bishop is chief minister at ordination.”162
Countering the practical argument for sequential ordination, Deacon Ormonde Plater points out that
the rationale for the parish priesthood as preparation for the episcopate scarcely applies to the
contemporary presbyterate: “Six months as a transitional deacon […] doesn’t make one a logical
choice for priest […] [it is] too short a time in the wrong office.”163 As for the symbolic or
sacramental argument for cumulative orders, we have already emphasized that baptism, not
ordination, is the source of the Church’s ministry of service. “The order of diakonos, of deacon, is a
specific, designated ministry […] Diakonia, or service, on the other hand, is a basic aspect of the
vocation of every Christian…”164 “It is important not to make passage through the order of deacon
the sole guarantee of a person’s fidelity to the universal Christian vocation to service, diakonia.
Baptism, not ordination as a deacon, should be seen as the source of a priest’s or a bishop’s
commitment to service.”165 To the hackneyed phrase justifying cumulative ordination, “once a
deacon, always a deacon,” the response could be: when ordained priest, one leaves the order of
deacons for the order of presbyters – but retains baptismal diakonia.
History, tradition, and solidarity with other episcopal Churches seem to be the real reasons for
maintaining sequential ordination. An attempt to permit direct ordination in the Episcopal Church in
the U.S.A. was blocked by its House of Bishops at the General Convention in Denver in 2000. “It
would be a grave mistake to change something that the Catholic Church has held for a very long
time,” said one bishop. Another brought up the old chestnut of the diaconate as preparation for the
priesthood: “Would any of you have wanted to serve as a bishop without having first gained
experience as a priest?” Abolition of the transitional diaconate may be logical, historically justifiable
and theologically sound. But given a thousand-year history, the difficulty of reaching a consensus in
the Anglican Communion, and ecumenical implications, it is unlikely in the foreseeable future.
And yet there are stirrings in the Roman Catholic Church. William Ditewig, for example, notes that
Some theologians are beginning to suggest that since the vocation of the seminarian is
properly to the priesthood and not to the diaconate, and because a transitional diaconate no
longer seems to be serving the real pastoral and practical needs of the people of God, the
practice should be discontinued.
Referring to vision of the Second Vatican Council and of Pope John Paul II for the diaconal role of
the whole Church, Deacon Ditewig says that
161
162
163
164
165
Charles P. Price, “The Threefold Cord: A Case for Cumulative Ordination,” in The Orders of Ministry, 24.
J. Robert Wright, “Sequential or Cumulative Orders vs. Direct Ordination,” in ibid., 50.
“Through the Dust,” in ibid., 98.
Louis Weil, in ibid., 63.
Elizabeth J. Smith, “Response to Louis Veil,” in ibid., 68.
43
If this conciliar and papal vision is ever to reach its full potential, these theologians suggest
that retaining a vestige of the cursus honorum – in which all ordained ministry is to be
interpreted and find its fulfilment within the priesthood – is an anachronism that ought to be
stopped.
While acknowledging that other theologians argue for the retention of the transitional diaconate, he
points out that “whether the Church continues to ordain transitional deacons or not is within her
authority to adjust or adapt, just as was done with tonsure, the minor orders, and the subdiaconate.”166
Elsewhere, he says “the use of one sacramental order as a necessary prerequisite to another is a
pattern that, as a minimum, is no longer absolute and should be most closely examined.”167 Other
Roman Catholic writers agree. Susan Woods proposes “abandoning a transitional diaconate as a
sacramental prerequisite to presbyteral ordination.”168 Richard Gaillardetz reminds us that “the
ancient tradition in no way presupposed that one must advance from one ordained ministry to the
next.” He argues that “the existence of a ‘transitional diaconate’ risks denigrating diaconal ministry
by reducing it to a kind of pastoral internship or field education assignment.”169
The ending of the transitional diaconate is thus not inconceivable. Ideally, one day, Churches with
the historic three-fold ministry of bishop, priest or presbyter, and deacon will, like the Lutheran
Church of Sweden, ordain directly to the priesthood – and perhaps even, like the early Church, to the
episcopate. In the meantime, the vocational diaconate must persevere alongside an anachronism.
Conclusion
The transitional diaconate is one of the hindrances to revival of the order of deacons. It is a
hindrance, however, that we should simply bypass. What we can do is promote the “distinctive”
diaconate – as a permanent vocation for locally-raised-up, non-stipendiary ministry, and occasionally
for professionally-trained stipendiary ministry too. A ministry symbolic of the diakonia of all
believers, just as the presbyterate symbolizes the priesthood of all believers. An order which
primarily enables and encourages lay ministry. An order which is representational of the Church
outside the Church and helps carry out its mission beyond the gathered community. Part of the
problem for the diaconate has been simply the lack of deacons: if people don’t know what deacons
are, there is no momentum to ordain more. On the other hand, the best argument for the diaconate is
the presence and example of deacons. The diaconate will always rebound. It is resilient and
irrepressible. It is, after all, an ancient form of ministry, rooted in the later New Testament,
developing in the early Church and prospering in the first five centuries, in some cases the first
millennium – and without interruption in the Orthodox Churches. Despite a thousand years of neglect
in the western Church, it survived and has revived. As a 1989 Anglican Church of Canada report
said,
There's a deacon-shaped hole in the Church, waiting to be filled by people whose example
and experience will initiate, encourage, and give leadership to the diaconate of the whole
people of God. By raising up such people as deacons or servant-leaders, the Church can
breathe new life into an ancient order, making it an equal but different form of ministry.170
166
167
168
169
170
101 Questions and Answers on Deacons, 27-28.
The Emerging Diaconate: Servant Leaders in a Servant Church (New York: Paulist Press, 2007), 135.
Susan K. Wood, S.C.L., Sacramental Orders (Collegeville: The Liturgical Press, 2000), 166-171.
Richard R. Gaillardetz, “On the Theological Integrity of the Diaconate,” in Cummings, Ditewig and
Gallardetz, Theology of the Diaconate: The State of the Question (New York: Paulist Press, 2005), 71.
A Plan to Restore the Diaconate in the Anglican Church of Canada, 3.
44
The “new life” of the diaconate anticipated in 1989 was evident a generation later at the 2014
conference of the Association of Anglican Deacons in Canada, held in Halifax, Nova Scotia:
[Archdeacons John] Struthers and [Christine] Ross are directors of deacons in their dioceses and
are responsible for everything from discernment to the diaconate to policy and discipline. Both are
retired from their full-time secular jobs and work as archdeacons alongside their regular parish
ministries. Ross said that the appointment of a second diaconal archdeacon and the rise in the
number of deacons in Canada show that deacons are “coming into their own.” And coming into their
own they are.
As the church focuses on “mission” and becoming a “missional church,” it relies on deacons to do
much of the heavy lifting. “It’s no longer oddballs on the fringes using this language of
mission…Working on really getting the ministry of deacons is the single most important thing we can
do for a re-formation of the church, for the sake of God’s mission, and the call to get on with God’s
mission in the world,” said Eileen Scully, director of faith, worship and ministry in the Anglican
Church of Canada. ….
[Primate Fred] Hiltz asked deacons in the room if they had been ordained for five years or less, and
a majority of hands shot up. That, said Hiltz, “is a clear sign of the restoration of the diaconate.”171
Across the Anglican Communion, there is a re-awakening, a sometimes slow and uneven reemergence, of the diaconate. We see it in the Anglican Church of Canada after a series of setbacks
which disappointed and frustrated but did not deter the diaconal movement. This is no coincidence.
In the third millennium, the Holy Spirit is stirring us to make new and innovative uses of the ancient
Order of Deacons.
******************************************************
171
Cydney Proctor, “Primate pays tribute to deacons,” Anglican Journal on-line, 22 August 2014. See also Anglican Journal,
October 2014, 1, 3.
45
Part B
The Deacon in the Worshipping Community
Introduction
The liturgical role is not peripheral to the ministry of the deacon: it is essential. Yet recentlyordained deacons, and often their priests as well, may be unsure or confused about what they should
do in worship. Some parishes are unaware that deacons have a role in the liturgy and may be
reluctant to accommodate it – for example, lay people may have read the Gospel in the past (though
liturgically they shouldn’t!) and the parish resists allowing the deacon to now do so.
The purpose of this part of our study is to inform Canadian Anglican deacons and their parishes of the
diaconal role in the liturgy and the vestments that may be worn. We assume the normal pattern of
deacons assisting priests in parishes (and bishops in episcopal liturgies) and so we emphasize the
deacon’s role in the Eucharist. We realize, however, that some deacons may find themselves in more
isolated situations, presiding at Morning or Evening Prayer, other liturgies of the Word, or, on
occasion, communion from the reserved sacrament. We also assume use of The Book of Alternative
Services in worship, and so our references will be from that book (and from the Book of Common
Prayer of the Episcopal Church in the United States). The traditional Anglican Book of Common
Prayer (Canada 1959-1962) makes few references to the order of deacons and omits some diaconal
functions from the Eucharist altogether, for example, leading the Prayers of the People and giving the
Dismissal. Deacons taking part in Prayer Book services may adapt suggestions in this study as best
they can.
Finally, although this paper is intended primarily for Anglicans, we give many references to and
comparisons with the diaconate in the Roman Catholic Church, for three reasons:
(1) The liturgical role and vestments of the deacon in the two traditions are very similar and have
identical origins;
(2) The Anglican Communion owes its revival of the vocational diaconate in large part to the sterling
example of the Second Vatican Council and Pope Paul VI; and
(3) The Anglican Diocese of Qu’Appelle, home of the author, and the Roman Catholic Archdiocese
of Regina entered into a covenantal relationship in 2011. As part of that covenant, and with the
support of the two bishops, the deacons of the two dioceses meet and work together.
This study suggests some “best practices” in both liturgy and vestments, without being prescriptive or
rigorous. It takes as its case study St. Paul’s Cathedral, Regina (Diocese of Qu’Appelle), which has
had a deacon since 1977 and two deacons since 2001. For a full explanation of the diaconal role in
Anglican liturgies, see the excellent Deacons in the Liturgy by Episcopal deacon Ormonde Plater.
While this book goes into more detail than many deacons will need, it provides all kinds of helpful
advice and, as Deacon Susanne Watson Epting says in the Foreword, “points toward the liturgy
through a diaconal lens.”172
The Roman Catholic equivalent is The Liturgical Ministry of Deacons by Michael Kwatera, OSB.
For another Roman Catholic study, see William T. Ditewig, The Deacon at Mass: A Theological and
Pastoral Guide, which sets out “to situate the deacon’s liturgical and sacramental ministry within the
full range of the diaconal ministry.” While, says Deacon Ditewig, it is “important to know what a
deacon does at Mass, it is even more important to understand why the deacon does it.” 173
172
173
Deacons in the Liturgy, x.
The Deacon at Mass, 1-2.
46
Chapter V
The Liturgical Role of the Deacon
Obviously, liturgical customs are going to vary considerably from parish to parish and from diocese
to diocese. Liturgies range from the basic and simple to the elaborate and detailed. Some churches,
like St. Paul’s Cathedral in Regina, enjoy the ministry of children and young people as servers; others
may have adult servers or none at all. We have sub-deacons to assist the deacons; most parishes do
not. In the Anglican tradition, there are few, if any, fixed liturgical rules. (In the Roman Catholic
Church, by contrast, there are international liturgical norms for rites, vestments, ornaments, posture
and gesture.174) It is important to keep in mind that there are not “right and wrong ways” in liturgy;
there are, rather, recommended ways and varying customs. We should avoid fussiness and stress.
The purpose of liturgy is for the community to worship God. We want to do this with joy, dignity
and sincerity.
Much liturgical practice will depend on the constraints or opportunities in a particular church
building. Some chancels/sanctuaries are small, limiting options for the ministers of the service.
Movements such as Gospel processions are dictated by the space available. Sometimes furnishings
are moveable; all too often, however, Anglican churches are encumbered by fixed pews, prayer desks
and other paraphernalia. At St. Paul’s Cathedral, we are fortunate that, over a thirty-year period of
evolution, a typically-crowded, century-old Anglican chancel was cleared of its prayers desks, choir
stalls, communion rails (now moveable), organ and fixed eastward altar, leaving flexible furnishings
and open space which we can adapt to the needs of each liturgy. We recommend the experience to
those who are contemplating church renovations!
The Deacon in the Eucharist
The roles in bold and subsequently marked *** are the ones which the deacon, when present, should
always fulfil. The others are recommended but are optional according to local custom. The deacon…














Carries the Book of Gospels in the entrance procession.
Proclaims the Gospel.
Sometimes introduces and concludes the Prayers of the People.
Sometimes leads the Prayers of the People.
Gives the invitation to confession.
At the Peace, invites those present to exchange a sign of peace.
Prepares the table at the offertory.
Turns pages in the altar book for the presider.
Raises the cup at the doxology.
Raises the cup at the invitation to communion.
Assists in the administration of communion.
Supervises ablutions.
Makes closing announcements.
Gives the Dismissal.
Note that the deacon plays an assisting or collaborative role for the presiding celebrant, whether
bishop or priest. Deacons do not normally preside. Deacon and celebrant function as a team. Indeed,
Father Michael Kwatera writes of “the flying duo in the liturgy” in the “complementary ministries of
the priest and deacon […] As deacons minister within the liturgy, they are a clear sign that the liturgy
does not belong to the presiding priest alone.”175
174
175
See The General Instruction of the Roman Missal, Canadian edition (Ottawa: Publications Service,
Canadian Conference of Catholic Bishops, 2011).
The Liturgical Ministry of Deacons, 14-15.
47
The Entrance Rite
The deacon immediately precedes the presiding celebrant (whether priest or bishop) in procession
(another custom is for the deacon to process on the celebrant’s right if not carrying a Book of
Gospels). If the parish has a Book of Gospels176 – which is highly recommended – the deacon carries
this in the entrance procession (but not at the departure at the end of the service). The ministers
acknowledge the altar according to the parish’s custom and the deacon places the Book of Gospels on
the altar, perhaps on a bookstand. (If incense is used, the celebrant may cense the altar at the introit.)
Henceforth the deacon sits or stands to the celebrant’s right for the prayers, Gloria, readings, sermon,
creed and Prayers of the People. In some cases, the celebrant presides at the Liturgy of the Word from
the altar; preferably, and where space and furniture permit, this should be done elsewhere in the
chancel.
***Proclaiming the Gospel
This is the focal point of the Liturgy of the Word and the single most important act performed by the
deacon in the Eucharist. Accordingly, in most parishes the Gospel reading is accompanied by some
form of ceremonial, ranging from a simple move by the deacon to the place of the reading, to an
elaborate Gospel procession with servers, sub-deacon and incense. Regardless, the proclaiming of the
Gospel should be done with care and be the focus of attention of the assembly.177
i.
Who reads the Gospel?
If a deacon is present among the ministers of the service, that person always reads the Gospel. The
Book of Alternative Services is specific: it is “the function of a deacon to read the Gospel” (p. 183).
The Episcopal Book of Common Prayer says “A deacon should read the Gospel” (p. 354). What
happens if, as is often the case, no deacon is available? The BAS does not address this, only noting
that “lay persons should normally be assigned the readings which precede the Gospel” (p. 183).
However, the Episcopal book states that “the Deacon or a Priest reads the Gospel” (p. 357). The
generally accepted custom, Ormonde Plater says, is that “in the absence of a deacon functioning
liturgically, the presider or an assisting priest reads the gospel.”178 Michael Kwatera, writing from the
Roman Catholic perspective, is categorical:
Only a deacon (or in his absence, a priest) may read the gospel […] this special diaconal
role is very ancient; St. Jerome witnesses to this practice late in the fourth century, and from
the time of Gregory the Great (d.604), deacons read only the gospel lesson at the
Eucharist.179
William Ditewig lists the order of preference for the Gospel reader as first, a deacon, then an assisting
priest, and finally, and only in the absence of these ministers, the presiding celebrant.180 It is not the
custom in either the Anglican or the Roman Catholic tradition for lay people to read the Gospel.
176
177
178
179
180
This is a large, specially-bound volume containing the gospel readings for all three years of the liturgical
cycle, The Gospels Revised Common Lectionary.
The General Instruction of the Roman Missal makes this clear: “The reading of the Gospel constitutes
the high point of the Liturgy of the Word. The Liturgy itself teaches the great reverence that is to be
shown to this reading by setting it off from the other readings with special marks of honour” (25, no. 60).
Deacons in the Liturgy, 8.
The Liturgical Ministry of Deacons, 35-36.
The Deacon at Mass, 53, 59. The General Instruction of the Roman Missal says that the Gospel is to be
read “by the Deacon, or, in his absence, by another priest. If, however, a Deacon or another Priest is not
present, the Priest Celebrant himself should read the Gospel” (25, no. 59).
48
ii.
Where does the reading take place?
The Gospel should be proclaimed from a prominent location in the church. According to The Book of
Alternative Services, “It is desirable that the readings be read from a lectern or pulpit, and that the
Gospel be read from the same lectern or pulpit, or in the midst of the congregation” (p. 183). The
lectern (or, in the Roman Catholic tradition, the “ambo”) is an appropriate place for proclaiming the
Gospel. The custom of processing down the centre aisle of the nave to read the Gospel “in the midst
of the congregation” should be discouraged. Deacon Ormonde Plater pointed out to the author that if
we want the gospeller to be heard and seen, half-way down the nave aisle is the worst possible
location! (Admittedly, wireless microphones, if available, resolve the sound problem.) At St. Paul’s
Cathedral, we normally proclaim the Gospel, using a wireless microphone, from the top of the
chancel steps; at most services, a sub-deacon holds the book during the reading of the Gospel.
iii
Blessing the Gospel reader
It is customary for the deacon as Gospel reader to receive a blessing from the presiding celebrant (or
the bishop, if present). The deacon bows before the presider and asks for a blessing. Deacon
Ormonde Plater181 recommends that the presider, making the sign of the cross or laying one or both
hands on the deacon’s head, give one of the two following blessings:
The Lord be in your heart and on your lips, that you may worthily proclaim his gospel:
In the name of the Father, and of the Son, and of the Holy Spirit. (from the Roman missal)
May the Spirit of the Lord be upon you as you bring good news to the poor.(paraphrase of Luke 4: 18)
iv
The Gospel Procession.
The deacon then moves to the altar and takes the Book of Gospels. The most common practice is for
two servers bearing processional candles to lead the deacon, carrying the Book of Gospels (preceded
by the person who is to hold the book if such is the case), to the place of proclamation, during a
hymn. Deacon Plater tells us that “traditionally, a cross is not carried in the procession, since in this
proclamation the gospel book is the primary symbol of Christ.”182 One may sing all verses except the
last of the hymn, giving time for the Gospel procession; the final verse is then sung after the Gospel,
allowing the procession to return and the preacher to move to where the sermon is delivered.
However, some commentators recommend against this practice, maintaining that nothing should
separate the Gospel reading from the homily “so that the preaching would be related directly to
the Scripture.”183
v
Proclaiming the Gospel.
After placing the Book of Gospels on the lectern/ambo or in the hands of the assistant, the deacon
says or sings the Gospel acclamation, “The Lord be with you,” with hands extended. After the
response, the deacon says or sings the announcement, “The Holy Gospel of our Lord Jesus Christ
according to …,” “making a sign of the cross with the right thumb on the opening word of the gospel,
181
182
183
Deacons in the Liturgy, 38.
Ibidem.
Patrick Malloy, 2011 analysis of article by Marion Hatchett in Sewanee Theological Review, 2008.
http://archive.constantcontact.com/fs039/1102067254998/archive/1105586716868.html
49
forehead, lips, and breast.”184 (If incense is used, the deacon censes the Book of the Gospels at this
point.) After the response, “Glory to you, Lord Jesus Christ,” the deacon proclaims the Gospel. This
should be done firmly, clearly and with expression. The deacon may also intone the Gospel. This is
not particularly difficult to do. In 1995, the North American Association for the Diaconate (NAAD)
published a booklet by Ormonde Plater which contains tones for the Gospel (and litanies and the
Dismissal).185 The Association for Episcopal Deacons provides music for a wide range of specific
Gospel readings on its website.186
After the Gospel reading, the deacon says or sings the closing acclamation, “The Gospel of Christ.”
The custom in some churches is for the deacon to elevate the Book of Gospels at this point, but it is
not necessary. (Another custom in some churches is for the deacon to kiss the opening word of the
Gospel passage or, if the bishop is presiding, to bring the book to the bishop to kiss.) Then, closing
the book, the deacon may leave it on the lectern/ambo, carry it back to the altar or a side table, or
hand it to the assistant to do so.
Proclaiming the Gospel on All Saint’s Day, 2011, at St. Paul’s Cathedral, Regina.
Intercessions/Prayers of the People
What is the deacon’s role in intercessions? The Book of Alternative Services stipulates that deacons
or lay people lead the Prayers of the People (pp. 183, 190). Ormonde Plater states that “a deacon is
the ordinary leader of the biddings, inviting the people to pray for those in need.” “By leading or
participating in leading these prayers,” he says, “deacons fulfill their ordination role as those who
interpret to the church the needs, concerns, and hopes of the world.” He observes that “although
deacons are the preferred leaders, it is common for other baptized persons to lead the prayers.”187
According to Michael Kwatera, in the Roman Catholic rite “the deacon’s ministry inside and outside
the liturgy makes him the logical minister to lead these prayers,”188 and he assumes that the deacon
will normally do so. In Preparing the General Intercessions, Father Kwatera says that the composing
of the prayers “belongs to the faithful as well, and especially to the deacon […] the pre-eminent
184
185
186
187
188
Ibid., 39.
North American Association for the Diaconate: Music and Deacons (Monograph Series No. 8), 1995.
www.diakonoi.org – follow the links: resourceschant the gospel.
Deacons in the Liturgy, 9, 41.
The Liturgical Ministry of Deacons, 42.
50
minister to prepare and speak the intentions.” He notes that “by the end of the fourth century the
deacon made the invitation to prayer and spoke the petitions of the litany.”189 The General
Instruction of the Roman Missal says that the Prayers of the Faithful “are announced from the ambo
or from another suitable place, by the Deacon or by a cantor, a reader, or one of the lay faithful.”190
In practice, in both the Anglican and the Roman Catholic traditions, the role of the deacon as
intercessor is honoured more in the breach than in the observance. It is important, however, that
deacons at times lead or participate in the Prayers of the People. There are several ways that this can
be done:
i.
The deacon takes his or her turn in the roster of intercessors.
ii.
The deacon introduces and concludes the biddings given by a lay intercessor.
iii.
The deacon and a lay person alternate biddings.
iv.
The deacon prepares the intercessions or leads a group preparing them.
At St. Paul’s Cathedral, the deacons are responsible for the intercessions: they may draft and lead the
intercessions themselves; or they may draft them and ask a lay person to read them; or they may ask a
lay person to draft and read the intercessions. At Solemn Eucharists and other special occasions, the
deacon and a sub-deacon or other lay leader may share the intercessions. The deacon begins with a
call to prayer; the other leader continues with brief intentions relevant to the occasion (the concerns of
the world and the community, the sick and those in need, those who have asked us to pray for them),
but without responses from the congregation; the deacon then says or sings a litany with
congregational responses; and concludes with a collect. A sung litany is effective: simple music is
found in The Book of Alternative Services (pp. 915-917).
The Prayers of the People are a vital part of the liturgy and it is important that they be carefully
prepared and delivered, meaningful, relevant, but not wordy or preachy. Intercessions often leave
much to be desired. This is not the place for a detailed discussion of the issue, but deacons can play a
role by mentoring and instructing intercessors, leading by example, and preparing intercessions.
Deacon Ormonde Plater provides thoughtful and helpful insights into the Prayers of the People, both
in Deacons in the Liturgy, pp. 41-46, and in a book devoted to the subject: Intercession: A
Theological and Practical Guide.191
Confession and the Peace
After the intercessions, the deacon may give the invitation to confession and begin the confession, if
the presiding celebrant so wishes, although the Book of Alternative Services assigns this role to the
celebrant (p. 191). In the Episcopal Book of Common Prayer, “the Deacon or Celebrant says Let us
confess our sins against God and our neighbor” (p. 360). In the Anglican and Roman Catholic rites,
the presiding celebrant gives the greeting for the Peace: “The peace of the Lord be always with you”
(in the Anglican rite this comes just before the offertory; in the Roman rite it comes after the Great
Thanksgiving, before Communion). In the Roman rite, the deacon invites the people to share the
Peace: “Let us offer each other the sign of peace.” Deacon Ormonde Plater recommends the practice
for Anglican/Episcopal deacons, using “offer one another a sign of peace” or a similar phrase.192 This
may be especially helpful when there are a lot of visitors or on occasions such as weddings, funerals
or baptisms.
189
190
191
192
Michael Kwatera, Preparing the General Intercessions (Collegeville: The Liturgical Press, 1996), 5, 7-8.
28, no. 71.
Boston: Cowley Publications, 1995.
Deacons in the Liturgy, 47.
51
***The Preparation of the Table and of the Gifts
Like the Gospel reading, the preparation of the table at the offertory is clearly the prerogative of the
deacon. The Book of Alternative Services states that “it is the function of a deacon […] to make ready
the table for the celebration, preparing and placing upon it the bread and cup of wine” (p. 183). At
the preparation of the gifts, “representatives of the people may present the gifts of bread and wine for
the eucharist […] to the deacon or celebrant before the altar” (p. 192). After the Peace, the deacon
stands at the table, assisted, depending on local custom, by a sub-deacon (as is the case at St. Paul’s
Cathedral) and/or servers, while the presiding celebrant stands to the side. Ormonde Plater specifies
four steps in the preparation of the table and gifts:193
i
The deacon prepares the table. The deacon first ensures that the altar book is in the
appropriate place on the altar. He or she then receives chalice, purificator and paten )with priest’s
host), pall and corporal, from the servers. (Some parishes use the traditional burse and veil, the
former containing the linens, the latter covering the vessels.) The deacon spreads the corporal on the
altar, leaving the chalice and paten to the side. Both The Book of Alternative Services (p. 184) and the
Episcopal Book of Common Prayer (p. 407) recommend that there be only one chalice on the altar.
Cruets or a flagon of wine may be used if required to fill additional chalices at the communion.
ii
The deacon receives the gifts. In many parishes, representatives of the congregation bring
forward the bread, wine and water in an “offertory procession.” (In some parishes, the water is not
brought forward and is simply provided by a server.) The deacon (and an assistant) may receive the
gifts directly in front of the altar (this is implied by the BAS, “before the altar”). The gifts may also
be received by servers, who hand them across or bring them around the altar to the deacon (and subdeacon if applicable). If there is not an offertory procession, servers may bring the gifts from the
credence table to the deacon. And if there are no servers, the deacon brings the elements to the altar.
The Offertory: At St. Paul’s Cathedral on All Saints’ Day, 2011, Deacon Michael Jackson prepares the gifts
(step iii), pouring wine into the chalice, assisted by sub-deacon Jan Besse, who adds water. The deacon will
then place the vessels on the corporal (step iv). The presiding celebrant, Dean Michael Sinclair, remains at his
place until the table is ready.
193
Ibid., 49-54.
52
iii
The deacon prepares the gifts. The deacon, assisted by a sub-deacon or server with a breadbox, first adds or subtracts wafers as required to or from the ciborium, ensuring that there is a priest’s
host on the paten. The deacon then pours wine from the wine cruet into the (single) chalice. At St.
Paul’s, we usually have a small wine cruet to be used for a second chalice and, at major services, a
flagon for filling additional chalices. The sub-deacon or a second deacon, or in their absence the
deacon, adds a little water to the chalice and other vessels containing wine. (William Ditewig notes,
however, that water needs to be added only to the chalice, and in the interest of simplicity this may be
preferable if there are several vessels.194) There has been a custom in some churches for the deacon
to bless the water, but this is not required; Ormonde Plater recommends against it, although he does
suggest a prayer the deacon may say quietly.195
iv
The deacon places the gifts. The deacon now places the gifts on the corporal. The ciborium
goes on the left and the chalice on the right, covered with the pall. At St. Paul’s Cathedral, we place
the small wine cruet between the two and the paten (with priest’s host) in front of them, close to the
celebrant. The collection is then brought forward, received by a server in the alms basin, and placed
at the end of the altar. (Customs will vary according to the parish and the preferences of the presiding
celebrant.) After the gifts are ready, the deacon steps aside to the right, indicating to the presider that
the altar is now prepared. The presider moves to the centre of the altar, having received the lavabo
from a server. (If incense is used, the censing of the altar and gifts takes place just before the lavabo.)
The Great Thanksgiving
The Great Thanksgiving: the deacon stands on the presiding celebrant’s right and the sub-deacon on his left.
The deacon now assumes his or her normal place to the right of the presider. The deacon (and, at St.
Paul’s, the sub-deacon on the presider’s left) should turn slightly towards the celebrant and not
directly face the congregation. For the role of the deacon is to focus on and assist the celebrant,
freeing that person to preside without being concerned about logistical details. The deacon always
follows the presider’s lead in posture and gesture. When the presider bows or makes the sign of the
cross, the deacon does so too. The deacon may be asked to turn the pages of the altar book for the
presider, having of course ensured in advance that the pages are marked for the propers of the day, the
preface (and its music when used), and the eucharistic prayer. Although often presiders place the
book to their left – in fact, Ormonde Plater specifies this,196 at St. Paul’s we deliberately place the
book to the presider’s right so that the deacon can easily turn the pages. On the other hand, if the
194
195
196
The Deacon at Mass, 76-77.
Deacons in the Liturgy, 52.
Ibid., 54.
53
presider prefers the book to the left, the deacon can move to that side; as Michael Kwatera says, “a
deacon is not glued to one spot; he should move anywhere there is need for his assistance.”197
After the Sanctus and Benedictus, at St. Paul’s the deacon removes the pall from the chalice and
stopper from the wine cruet, while the sub-deacon removes the lid from the ciborium (parishes will
adapt their own practices to the vessels they are using and the people at the altar). During the
eucharistic prayer, the deacon makes a profound bow at the words of institution of the bread and the
wine. According to the presider’s preference, the deacon may raise the chalice at the final doxology
while the priest raises the bread. During the Our Father (said or sung), it is customary in many
churches for the ministers at the altar to extend their hands, palms upwards, in the traditional gesture
of prayer (orans). After the breaking of the bread and the accompanying sentences, the presider gives
the invitation to communion, “The gifts of God for the People of God;” at this point the deacon raises
the chalice while the priest raises the bread.
The Invitation to Communion: the deacon raises the chalice, the celebrant the paten,
and the sub-deacon the ciborium.
Administration of Communion
After the invitation to communion, the deacon, where required, divides the consecrated wafers
between the ciboria or patens and pours consecrated wine from cruet or flagon into additional
chalices. The vessels are then given to the communion ministers. A long-standing custom has been
that the ministers at the altar receive communion first, then administer it to the faithful – indeed, the
Episcopal Book of Common Prayer, like the General Instruction of the Roman Missal, specifies this.
However, at St. Paul’s, the ministers now receive communion at the end.198 Deacons are traditionally
ministers of the cup. At St. Paul’s, lay ministers usually administer the bread and the priest, deacon
or sub-deacon administer the chalices. We normally administer communion from two stations on the
floor at the front of the nave; this avoids the awkward logistics, and difficulty for the elderly or
disabled, of climbing steps into the chancel. Many parishes, however, prefer to retain the traditional
practice of administering communion to the people kneeling or standing at the communion rail in the
chancel. Intinction – the practice of dipping the wafer in the wine – is discouraged in our diocese for
health reasons. The deacon may have to tactfully ask communicants to refrain from intinction if they
try to do so (they may be invited to touch the base of the chalice during the words of administration if
they prefer not to sip from the common cup).
197
198
The Liturgical Ministry of Deacons, 45.
Marion Hatchett argues against “the distinction between the clergy’s Communion and the laity’s
Communion [since] the Church is one Body taking part in the one Communion in the one Lord.”
54
Ablutions
After communion, the ministers return with the vessels and remaining elements. The deacon
supervises the ablutions which follow. Practices vary greatly from one parish to another, but the key
is that ablutions should be discreet and unobtrusive. For this reason we recommend against doing
them at the altar. At St. Paul’s, the ministers gather after communion in the sacristy to consume the
remaining elements (or reserve them in the aumbry) and cleanse the vessels with water provided by a
server. In some churches it may be practical to do ablutions at the credence table.199
***Dismissal
Like the proclamation of the Gospel and the preparation of the table, the Dismissal is one of the
“must-do” functions of the deacon. Just as the presiding priest convenes the assembly at the
beginning of the eucharistic celebration, so the deacon adjourns the assembly and sends its members
into the world. “The deacon,” says William Ditewig, “is the normal minister for the dismissal
because it is the deacon who is the sacramental sign of the church’s own diaconal nature in the
world.”200 In The Book of Alternative Services, “the deacon, or other leader, dismisses the people”
(p. 215). The Episcopal Book of Common Prayer specifies “the Deacon, or the Celebrant” (p. 366).
A blessing by the presiding celebrant is optional in the Canadian Anglican, the Episcopal and the
Roman Catholic rites, but it is a frequent custom. Episcopal liturgical scholar Marion Hatchett
considered a final blessing as redundant, “since every person would have just received Communion
(the greatest blessing) or would have approached the Altar for a personal blessing.”201 It is preferable
that the Dismissal be given by the deacon immediately after the blessing (if there is one) as the
second part of a single action, but sometimes they are separated by a hymn. The deacon is seen in
both the Anglican and Roman Catholic rites as an appropriate minister to make announcements, but
this responsibility is often shared with the celebrant or lay persons. Announcements, if any, should be
brief, useful, and not a repeat of the Sunday bulletin. The General Instruction of the Roman Missal
puts this neatly: “the Deacon makes brief announcements to the people, if indeed any need to be
made, unless the Priest prefers to do this himself.” 202
A closing hymn may come next, with procession of the ministers and choir (if present). The
Dismissal may come before the hymn or may follow it as the last act of the service. Ormonde Plater
says that if a hymn precedes the Dismissal, “with all the liturgical ministers retiring to the front door,
the deacon should still remain in front of the people or return to the front to give the dismissal.” 203
Marion Hatchett, however, notes that his committee, in preparing the 1979 Episcopal BCP,
did not mention a closing or recessional hymn because it thought that the rite would be more
effective without one. The Postcommunion prayers all suggest an immediate movement into
the world. "Send us now into the world," they say, and "now, Father, send us out to do the
ork you have given us to do." Then comes the dismissal, which, by definition, sends the
Church forth. […] The Eucharist sends us out, so the rite should reflect that.204
199
200
201
202
203
204
The Book of Alternative Services stipulates that “any remaining consecrated bread and wine (unless
reserved for the communion of persons not present) is consumed at the end of the distribution or
immediately after the service. This is appropriately done at the credence table or in the sacristy.” (184).
The Deacon at Mass, 88.
Analysis by Patrick Malloy.
48, no. 184.
Deacons in the Liturgy, 61.
Analysis by Patrick Malloy.
55
The Book of Alternative Services provides four recommended options for the Dismissal. The deacon
may add brief introductory phrases for special occasions. During the fifty days of Easter, the deacon
adds “alleluia, alleluia!” Note that the Dismissal may be sung; tones are found in the Book of
Alternative Services (p. 924) and Ormonde Plater’s Music and Deacons (p. 20).
The Dismissal: the other clergy, servers and choir have processed to the back of the church and the hymn has
ended. The deacon and sub-deacon remain in the chancel, where the deacon gives the Dismissal.
Communion from the Reserved Sacrament
i.
Communion of the Sick/Shut-ins
Deacons are historically ministers of communion to the sick, visiting individuals at home or in
hospital, although they are not the only ministers to do this. The Book of Alternative Services
provides in “Ministry to the Sick” (pp. 551-558) for ministers, ordained or not (in the latter case,
when authorized by the bishop), to bring the reserved sacrament to the sick person. Note that the BAS
also permits the anointing of the sick to be done by “clergy [which of course includes deacons] and
those lay persons who have received authorization by the diocesan bishop” (p. 555). The Episcopal
Book of Common Prayer states that “in cases of necessity, a deacon or lay person may perform the
anointing, using oil blessed by a bishop or priest” (p. 456).
The Book of Alternative Services, in “Communion under Special Circumstances, For those not present
at the celebration” (pp. 256-260), extends the practice to “those who because of work schedules or
physical or other types of limitations cannot be present at a public celebration of the eucharist.” It
notes that “Justin Martyr, in one of the earliest existing accounts of the Sunday eucharist, tells us that
deacons left after the celebration to bring communion to the sick, to the imprisoned, and to those who
for any reason were unable to be present at the community eucharist” (p. 256). The service “may be
conducted by a priest, or by a deacon or lay person authorized by the diocesan bishop” (p. 257).
ii. Communion in Institutions
Deacons may be called upon to preside at services of communion from the reserved sacrament in care
homes, hospitals and seniors’ residences. Deacons must take care to ensure that the liturgy does not
give the appearance of a eucharistic celebration minus the words of institution. It should be made
clear that the consecrated sacrament has been brought from a church where the Eucharist has been
previously celebrated. The Diocese of Qu’Appelle has issued a An Order for a Liturgy of the Word
56
and the Holy Communion from the Reserved Sacrament. This simple, brief service form is flexible
and adaptable to different circumstances. It provides for the gathering; one, two or three readings; a
“short reflection by the leader;” Prayers of the People; confession and assurance of pardon; the Peace;
distribution of Holy Communion from the reserved sacrament; and the closing.
In this rite, before the distribution of communion, the leader says:
The Church of Christ of which we are members has taken this bread and wine and given
thanks according to the Lord’s command. We now share in the Communion of Jesus’ Body
and Blood.
Or
This Holy Communion was consecrated at the altar of (name the Church) and we share it
with you as fellow members of the Body of Christ.
This clarifies the rationale and safeguards the integrity of the ministry of the reserved sacrament.
iii. Reserved Sacrament in a Church
On occasion, deacons may be asked to preside at a service of the Word and Holy Communion from
the reserved sacrament in a church. This, however, should only take place in certain circumstances.
One example is when a priest is not available in a church where Sunday communion is the norm and
people are reluctant to have a liturgy of the Word such as Morning Prayer as the main service.
Another example is a mid-week service of Holy Communion, where Morning Prayer does not
correspond to the expectations of those attending. Still another example is an isolated church where
the sacraments are rarely celebrated. 205 Bishops are reluctant to authorize such services without good
reason. The need to clarify and safeguard the integrity of the communion ministry applies here just as
much as, if not more so, to services in institutional settings. Services of the Word with communion
from the reserved sacrament in churches can be spiritually meaningful and pastorally effective on
condition that (a) the deacon presiding is trained and well prepared, (b) the exceptional nature of the
liturgy is explained at the beginning of the service, and (c) the liturgy carefully follows the pattern
given below. Indeed, this can be considered a legitimate form of diaconal ministry.
Soon after the introduction of The Book of Alternative Services in 1985, the Anglican Church of
Canada issued a form of service for such occasions. Entitled Public Distribution of Holy Communion
by Deacons and Lay Persons,206 the booklet emphasizes that “the distribution of holy communion
outside of the eucharist is not a substitute for a celebration of the eucharist […] but it is an
opportunity for the eucharist to reach into a context where the required conditions cannot, for the
moment, be met.” It notes that “there should be a full celebration of the word […] i.e., everything in
the eucharistic rite down to the Prayers of the People…” (p. 3). The service carefully omits the
Prayer over the Gifts, the Proper Preface, the Sanctus and Benedictus, and the Breaking of the Bread.
The Peace is immediately followed by the placing of the Gifts on the holy table, the Our Father, the
invitation to communion, and the distribution of communion.
205
Whereas communion in churches from the reserved sacrament is infrequent in the Anglican Church, the
Roman Catholic Church faces a different situation because of the shortage of priests in many countries;
lay people often distribute communion from the reserved sacrament. For the problems this poses for a
eucharistic Church, see Keith F. Pecklers, SJ, Worship: A Primer in Christian Ritual, 200-202.
206
Toronto: Anglican Book Centre, 1987.
57
Other Services
We have dealt so far with the Eucharist and Holy Communion, which incorporate the most frequent
diaconal functions in liturgy. However, deacons have roles in other liturgies:

Deacons may officiate at Morning and Evening Prayer and other Liturgies of the Word.

They assist the bishop in episcopal liturgies: ordination, confirmation, blessing of the oils. It is
recommended that at least one deacon, and if possible more, attend the bishop at such liturgies.
They assist the bishop with the pastoral staff and mitre and hold books where required. When the
bishop is the eucharistic presider, the deacon or deacons fulfil their customary assisting roles.
Deacons can be helpful in various other ways at ordinations, such as master of ceremonies,
litanist, presenters, communion ministers and general assistants.

Assisting at a baptism: Deacon Michael Jackson with Dean Michael Sinclair

Reflecting their involvement in “the world,” deacons have a role in pastoral liturgies – baptisms,
marriages and funerals, paying special attention to occasional worshippers. Deacons fulfil their
normal assisting and collaborative functions in such liturgies, particularly if the Eucharist is part
of the service. On occasion, and if authorized by the parish incumbent or the bishop, deacons
may preside at baptisms, marriages and funerals (they must have a civil licence for marriages).
This may occur in the absence of the priest, or if there is a personal connection with the deacon.

Seasonal liturgies: The liturgies of Holy Week and Easter in The Book of Alternative Services
assign major duties to the deacon:
o on Palm Sunday, reading the Gospel of the Liturgy of the Palms (p. 298);
o on Good Friday, leading the Solemn Intercession (p. 309); and
o at the Easter Vigil, carrying the paschal candle and singing the Exsultet (pp. 322-323).
Deacons may also provide assistance on:
o Ash Wednesday in the imposition of ashes;
o Maundy Thursday in the foot-washing, in reserving the sacrament, and in supervising the
stripping of the altar and furnishings; and
o Good Friday in the procession and veneration of the cross.
58
Blessings
There is a long-standing custom that, while only bishops and priests may bless people, deacons may
bless objects, for example, as we have seen, the water at the eucharistic offertory. Ormonde Plater
notes that “there is no restriction on informal blessings, which any person may give” and that there
has been “a trend to extend blessings to deacons in circumstances of need.” He adds that “deacons
(and other eucharistic ministers) sometimes bless children and others who do not receive
communion,” bless people in diaconal ministry in prisons and other institutions, and bless animals
and objects “mainly when no priest is available or when there is a need for additional ministers.” 207
The Book of Alternative Services gives mixed messages on blessings by deacons. At baptisms, it
states that deacons may preside “if the ministry of a bishop or priest cannot be obtained” (p. 163).
There is no restriction on the deacon blessing the water or on making the sign of the cross (with
chrism if desired) on the newly-baptized, for, in both cases, the BAS specifically says that the
celebrant, who may be a deacon, performs these acts (p. 156, p. 160).
In the marriage service, however, The Book of Alternative Services states (p. 527) that if a marriage is
performed by a deacon, “the nuptial blessing and the blessing on the ring(s) shall be appropriately
changed.” While one could appreciate the former, one questions the need to change the form of
blessing the rings. In any case, the BAS uses the term “celebrant” throughout the service. The
Episcopal Book of Common Prayer, on the other hand, says that if a deacon presides at a marriage,
the nuptial blessing should be omitted (p. 422). It also specifies that “the Priest may ask God’s
blessing on a ring or rings” (p. 427). In the Roman Catholic rite, Michael Kwatera seems to have no
problem with a deacon giving either nuptial or ring blessing at a marriage. Indeed, he says that, for
the nuptial blessing, “it is fitting that the deacon lay his hands on the bride’s head, on the groom’s,
and over both bride and groom, thus matching this gesture of blessing to the parts of the prayer.”208
The customs with respect to blessings by deacons are ambiguous. We recommend following
Ormonde Plater’s advice: “Since their use of blessings may cause offence and lead to controversy,
deacons need to exercise caution and seek advice from the bishop or priest in charge.”209
Conclusion
Why all this attention to the role of deacons in the liturgy? Have we not been able to without them
for a long time – and in many cases, still do? While there are many responses to this question, one
cannot do better that to cite again Ormonde Plater, leading Episcopal deacon and great liturgist:
In liturgy, deacons always perform in relationship with others. […] Deacons enhance the
liturgy [and] help all Christians – bishops, priests, deacons, and all the baptized – express
baptismal ministry in the life and worship of the church. […] Deacons are the principal
assistants, the most active of all who serve in liturgy. They are heralds of the word, servants
of the church, and agents of the bishop. Deacons act for the good of others by setting them
free for worship of God and action in the world. […] they enlist and involve other baptized
persons in proper liturgical roles, as in ministries of mercy and justice.210
207
208
209
210
Deacons in the Liturgy, 23-24.
The Liturgical Ministry of Deacons, 64.
Deacons in the Liturgy, 24.
Ibid., 4-7.
59
Deacons are an asset to liturgy. They bring to it collegiality and diversity. They draw on the talents
of others in the assembly. They help presiders to preside and assistants to assist. Through their
ancient office they link us to worship in the earliest centuries of the church. “Deaconless” liturgies
are, of course, frequent, even the norm in many churches. However, they lack a historic and valuable
dimension of the worship of the church. When deacons are available, they should, without question
or hesitation, perform their roles in the liturgy. As Deacon Plater puts it in his inimitable way, “when
in doubt, do it!”211
Chapter VI
Vestments for the Deacon
Introduction
What should deacons wear? The question may seem trivial. After all, ministry is about ministering,
not about appearances. And yet many religious traditions have dress codes for their adherents – for
example, the yarmulke (skull cap) worn by Jewish men or the hijab (head scarf) worn by Muslim
women. Ordained ministers – rabbis, imams, Christian clergy – often wear some form of distinctive
dress, both during worship (liturgical vestments) and outside of worship (street dress). The clerical
collar is the best known identifier for Christian clergy for the majority of denominations. Robes such
as cassocks and headdress are street wear for clergy in many Orthodox countries. Religious orders
have traditionally had some form of “habit.” What deacons may or should wear is therefore of
interest. Dress outside of the liturgy is easily dealt with. Liturgical dress, on the other hand, is more
complex. Let us look at both of these, referring to examples at St. Paul’s Cathedral, Regina.
Street Dress
Should deacons wear clerical collars and if so, when? The use of clerical collars at all by deacons,
like the title “reverend,” has been questioned. The Anglican custom has been that ordained ministers
wear clerical collars when “on duty,” both liturgically and non-liturgically – and this has included
deacons. On the other hand, deacons used to be such rare birds that the question hardly arose for
them. With the revival of the diaconate as a distinct order, attuned to the “secular” world outside the
church institution, wearing clerical garb has been challenged as detracting from the deacon’s identity.
James Barnett, for example, said that “round collars and ‘the Reverend’ are actually countersymbols
of the new diaconate, implying as they do a false distinction between the deacon and the laity,
implying that the ordained person is somehow more sacred or holy than others.”212 While the title
“reverend” is less and less used for deacons, in favour of “deacon” (Deacon John or Jane Smith),
clerical collars are still frequently worn – but normally for liturgy and for specifically-identified
forms of diaconal ministry.
William Ditewig, Roman Catholic deacon in the United States, notes the variety of practices in his
own Church. Some dioceses, he says, discourage the wearing of the collar by deacons “because they
are afraid people might confuse deacons with priests. […] In other dioceses, deacons may wear the
collar at their discretion whenever they are involved in public ministry,” such as prison ministry.
“Some deacons are concerned that, without some easily recognizable garb that identifies them as
clerics, people will not know that they are deacons and available to serve […] Other deacons and their
bishops find that wearing a clerical collar puts too much distance between the deacon and the people
he is to serve.”213 This sums up the pros and cons of distinctive clerical garb for deacons.
211
212
213
Ibid., 5.
James Barnett, The Diaconate: A Full and Equal Order, 169.
William T. Ditewig, 101 Questions and Answers on Deacons, 56-57.
60
Practice at St. Paul’s Cathedral follows a middle course. Deacons wear the clerical collar, but only
when (a) functioning liturgically and (b) exercising a specific diaconal ministry outside the church
community, such as hospital visiting, services in seniors’ and special care homes, and officiating at
public events such as Remembrance Day.
Liturgical Vestments for the Deacon214
Anglican deacons usually vest for sacramental liturgies in one of two ways: cassock, surplice and
stole; or alb and stole. For Morning and Evening Prayer, Anglican deacons wear the black preaching
scarf over surplice and cassock; this, of course, makes them indistinguishable from priests – which
was of such concern to the Roman Catholic dioceses cited by William Ditewig! Historically, the
most distinctive vesture of the deacon has been the dalmatic, a knee-length tunic with wide sleeves, in
liturgical colours.
Historical Note
In the early church there was no distinctive dress for the clergy: in the Roman Empire they wore the
same “classical” garments as others – which included the alb, cope, chasuble and dalmatic. By about
the sixth century, however, Roman dress had evolved into different forms, while clergy retained the
traditional classical dress. “Christian vestments are then derived primarily from the customary dress
of the people of the late Roman Empire.”215
The alb is the basic liturgical robe, originating from the tunica alba (= white tunic), an indoor
garment worn in the ancient world. In church use, the alb symbolized the white robe given to new
Christians at baptism. It was and is worn under vestments like the chasuble, dalmatic and cope. In
some traditions it is worn over the cassock; indeed, the surplice is simply an abbreviated alb. In many
churches, the so-called “cassock-alb” has largely replaced cassock and surplice.
The stole also has ancient origins. Some think it came from “a scarf worn over the tunic and chasuble
in ancient Rome by senators and consuls as an insignia of their status.”216 Others suggest it was “a
long scarf worn by official persons as messengers,”217 which made it an appropriate garment for
deacons as messengers of the Gospel. The wearing of the stole by deacons appears as early as the
fifth and sixth centuries in the East, although it was not prevalent in the West and Rome until the
ninth or tenth centuries. Priests, as today, wore the stole as a scarf hanging vertically from the neck in
the front on both sides and under the chasuble (if used). However, in the East the diaconal stole
(orarion in Greek, orarium in Latin – from oro, “to pray”) was worn over the left shoulder, over the
tunic (sticharion), and straight down front and back – as it still is in many of the Orthodox Churches.
(The Council of Toledo in 613 directed that the stole be worn this way so that the deacon’s right hand
and arm were left free for service.) When the orarium, or stole (from stolas, for “towel” in Greek),
was finally adopted in Rome and the West for deacons, it was originally worn over the dalmatic,
which was the western equivalent of the sticharion. Thus the eastern stole and western dalmatic
214
215
216
217
Helpful summaries of the history and current use of diaconal vestments are found in the following:
William T. Ditewig, The Deacon at Mass: A Theological and Pastoral Guide, 34-38, 93-95.
Michael Kwatera, The Liturgical Ministry of Deacons, Second Edition, 18-20.
Ormonde Plater, Deacons in the Liturgy, Second Edition, 15-19.
More detailed information is provided in James Barnett, The Diaconate: A Full and Equal Order, 168170, 219-225.
James Barnett, The Diaconate, 220.
Ibid., 222.
Michael Kwatera, The Liturgical Ministry of Deacons, 18.
61
together became the diaconal vestments. Eventually, the diaconal stole was placed under the
dalmatic; it was then worn crossways and tied under the right arm – which is still the case in most
western rite churches.218
The dalmatic is “an ancient vestment associated with a servant”219 and “appears to have originated as
a garment of ordinary dress in the province of Dalmatia, being made from the fine wool for which the
province was noted.”220 Its use as an ecclesiastical vestment seems to have become general by the
fifth century in Rome, where it was worn by both bishops and deacons. Eventually the custom of the
deacon wearing the dalmatic spread across the western church. (The Roman rite still provides
formally for bishops to wear the dalmatic under the chasuble at such occasions as ordinations.)
Originally dalmatics were decorated with two vertical stripes on either side reaching from top to
bottom, front and back, and with two circular stripes on the sleeves. Although this pattern is still
found, dalmatics evolved like other vestments and were decorated in a variety of ways. In the
traditional “high mass,” the deacon wore a dalmatic with two horizontal stripes, while the sub-deacon
wore a very similar garment, the tunicle, differentiated from the dalmatic by having only one stripe –
a practice still followed in some parishes.
Traditional vestments: the deacon’s dalmatic (left) has two horizontal stripes;
the sub-deacon’s tunicle (right) has one.
Contemporary vestments at St. Paul’s Cathedral, Regina: the deacon’s
dalmatic (right) has more ornamentation than the sub-deacon’s tunicle (left).
218
219
220
See Ormonde Plater, Deacons in the Liturgy, 17-18.
William Ditewig, The Deacon at Mass, 34.
James Barnett, The Diaconate, 223.
62
The Church of England
We find references to the alb in the First Prayer Book of King Edward VI (1549). At “The Supper of
the Lorde and the Holy Communion, commonly called the Masse,” the priest is to wear “the vesture
appointed for that ministracion, that is to saye: a white Albe plain, with a vestement or Cope.”
Assisting priests and deacons are to wear “likewise the vestures appointed for their ministery, that is
to say, Albes with tunacles” (the dalmatic is not mentioned). In the ordinal of 1550, the rubric
specifies for the Ordering of Deacons “every one of them, that are presented, hauing upon hym a
playne Albe.” A similar phrase is found in the Ordering of Priests. For the consecration of bishops,
the ordinal states that the bishop-elect and presenting bishops wear surplice and cope.
These references were omitted from the Second Prayer Book of 1552; indeed, these vestments were
prohibited – priests and deacons were “to have and wear a surplice only” and bishops were to wear a
rochet. The ordinal of 1552 deletes all references to vestments. However, in the slightly revised
Elizabethan prayer book of 1559, we find the following statement: “such Ornaments of the Church,
and of the Ministers thereof at all times of their Ministration, shall be retained and be in use, as were
in this Church of England by the Authority of Parliament, in the Second Year of the Reign of King
Edward the Sixth” – that is, 1549. We are back full circle to the First Prayer Book. However, with
some exceptions, albs, copes (and mitres), chasubles, dalmatics and tunicles did not return to use in
the Church of England until the catholic revival of the 19th century.
Contemporary Vestments for the Deacon
Alb and stole now tend to be the most usual liturgical vestments for Anglican deacons, although
cassock, surplice and stole are also frequently worn. Wearing of the dalmatic is becoming more
widespread for the historical reasons mentioned above. Let’s have a look at contemporary usage.
The deacon’s stole should, first of all, not be a priest’s stole tied sideways! This was often the case
when deacons were few and far between and vestment makers did not produce specifically diaconal
stoles. The situation has changed and genuine deacons’ stoles are now readily available. These stoles
are normally wide, appear in the traditional liturgical colours, and are decorated with various
symbols. The “Latin” stole is worn crossways over the left shoulder and under the right arm. The
General Instruction of the Roman Missal specifies that the stole “is worn by the Deacon over the left
shoulder and drawn diagonally across the chest to the right, where it is fastened.”221 Episcopal
deacon Ormonde Plater explains that there are three options for wearing the diaconal stole, all over
the left shoulder:222
221
222
1.
The Latin style, tied or attached under the right arm – the most frequent western usage.
2.
The Eastern style orarion, hanging straight down from the left shoulder, in many
Orthodox churches.
3.
The “Byzantine” style, a long stole (in effect a double orarion) worn crossways under the
right arm like the Latin stole but with the ends hanging vertically front and back from the
left shoulder like the orarion. This is the usage in some Orthodox churches and
increasingly among Anglican deacons.
The General Instruction of the Roman Missal, 71, no. 340.
Deacons in the Liturgy, 17-18.
63
The dalmatic, historically the deacon’s vestment, was worn in the 19th and 20th centuries by the
deacon in the Anglo-Catholic “high mass” tradition and at the Roman Catholic solemn high mass (the
sub-deacon wore a tunicle). After Vatican II, the solemn high mass was eliminated from the Roman
missal. So was the order of sub-deacons. As was the case for deacons’ stoles, vestment makers
stopped making dalmatics (and tunicles). The revival of the diaconate has resulted in them being
made again.
The dalmatic has tended to be reserved for special occasions in both the Anglican and Roman
Catholic rites. This, maintains Roman Catholic deacon William Ditewig, is regrettable. In his view,
the deacon should wear the dalmatic whenever the priest wears a chasuble.223 Episcopal deacon
Ormonde Plater agrees, and adds that deacons should also wear the dalmatic when the priest wears a
cope, for example at Solemn Evensong. He notes, however, that “[i]n practice, the dalmatic is often
reserved for occasions of great solemnity.”224 Michael Kwatera takes a more restrictive view,
reserving the dalmatic for “occasions where greater solemnity is fitting.”225 The General Instruction
of the Roman Missal states that “the vestment proper to the deacon is the dalmatic, worn over the alb
and stole; however, the dalmatic may be omitted out of necessity or on account of a lesser degree of
solemnity.”226
Vestments like dalmatics can be expensive and this may be an obstacle for individual deacons; so
parishes where there is a deacon should provide matching sets of chasubles and dalmatics – and
stoles. One practice should be vigorously discouraged: vesting other people as deacons, whether
priests, for example, reading the Gospel in the absence of a deacon, or lay persons – the so-called
“liturgical deacons” found in some parishes. It would be unthinkable to vest as priests those who are
not. The same should apply to the diaconate.
A Case Study: St. Paul’s Cathedral, Regina
At St. Paul’s Cathedral, the deacons generally follow the guidelines given by Deacons Plater and
Ditewig: when the presiding celebrant wears chasuble or cope, the deacon wears the dalmatic –
unless one is not available. We have four complete sets of vestments (cope, chasuble, dalmatic,
tunicle and stoles), in white, red, green and purple. (We hope some generous donor will eventually
provide a set in blue! Until that happy day, we vest in alb and stole in Advent.) There are both Latin
stoles and Byzantine double orarions in our four sets of vestments. One of our two deacons prefers
the Latin, the other the Byzantine, so both styles are in regular use.227
223
The Deacon at Mass, 34-36.
Deacons in the Liturgy, 17.
225
The Liturgical Ministry of Deacons, 10.
226
71, no. 338.
227
Michael Kwatera states that “[l]iturgical authenticity requires that only a deacon of an Eastern rite
should wear an Eastern-style orarion” (The Liturgical Ministry of Deacons, 19), but we do not see this
restriction applying to the Byzantine stole (double orarion).
224
64
Deacons Winna Martin and Michael Jackson wear respectively
a Latin stole and a Byzantine stole (double orarion) at St. Paul’s Cathedral.
We wear our stoles over the dalmatic. Admittedly, this is a rare practice. We do so because, as noted
above, this was the most ancient tradition, and also because lay sub-deacons assist at most of our
eucharistic celebrations. Since in two of the four sets of vestments (white and green) the tunicles are
identical to the dalmatics, the stole is the distinguishing feature for the deacon. On an antiquarian
note, James Barnett tells us: “The Council of Braga, 563, directs the deacons to wear the stole over
the shoulder and outside the tunic (dalmatic), so that they will not be confused with the
subdeacons.”228 However, Deacon Ormonde Plater asserts that it is
confusing for anyone to vest as a subdeacon, a minor order abolished in the Church of
England in 1550 and in the Latin Rite of the Catholic Church in 1972; an exception may be
made for Anglo-Catholic masses using three sacred ministers.229
Whether we are antiquarian or innovative in this respect at St. Paul’s is open for discussion. We like
to think the latter! Our cadre of sub-deacons has been in place since the 1980s and we find this a
valuable form of lay liturgical and other ministry.
228
229
The Diaconate, 223.
Deacons in the Liturgy, 19.
65
Modelling the green vestments at St. Paul’s Cathedral – made by Thomas Roach of Vancouver, depicting the
Saskatchewan prairie landscape – are, from the left, Deacon Winna Martin, wearing the Latin diaconal stole
over the dalmatic; Dean Michael Sinclair in the chasuble; and sub-deacon Shelly Hawes in the tunicle.
The award-winning white vestment set at St. Paul’s Cathedral, made by Saskatchewan artist Martha Cole and
depicting the water of baptism. From left to right: Deacon Michael Jackson, wearing the Byzantine stole over
the dalmatic; Dean Michael Sinclair in the chasuble; and sub-deacon Jan Besse in the tunicle.
Finally, to add another twist, the author, who usually wears Byzantine stoles (over the dalmatic when
applicable), adopted a practice he learned from the Romanian Orthodox Church. The double orarion
is worn as indicated above (crossways and hanging vertically) through the Liturgy of the Word until
the offertory. At that point, the two hanging ends are placed crossways on the back, over the shoulder
and through the central band at the waist. The author had to have a lesson from an Orthodox priest on
how to perform this complicated manoeuvre!
66
.
Deacon Michael Jackson models, front and back, the Byzantine red stole
as worn from the offertory in the Romanian Orthodox tradition.
Conclusion
For the diaconate, vestments do matter. Indeed, all liturgical vestments have a purpose beyond mere
ornamentation. Deacon William Ditewig explains this well for his own Roman Catholic tradition; it
applies equally to the Anglican tradition:
[W]e are a church that makes rich use of outward signs and other aids to religious
imagination and expression. Vestments do many things, including offering a link to our
religious heritage. The alb, for example, is a sign and reminder of the white garment of
baptism. The stole and dalmatic of the deacon express his servanthood as well as the
servanthood of the entire church in the servanthood of Christ, just as the priest’s vestments
signal the priesthood of the priest and the church in the High Priesthood of Christ. The
partnership of priest and deacon thus demonstrates to the assembly the link between
priesthood and service; between worship of God and care of neighbor; between Word,
sacrament and charity.230
Amen!
*********************************************
230
The Deacon at Mass, 37.
67
Appendix A
The Diaconate in Liturgical Texts
Let us see how the deacon’s liturgical roles are prescribed – or not prescribed – in some Anglican
books of worship: the First Prayer Book of King Edward VI (1549); the Book of Common Prayer of
the Anglican Church of Canada (1959/1962); the Book of Common Prayer of the Episcopal Church in
the United States (1979); The Book of Alternative Services of the Anglican Church of Canada (1985);
Common Worship of the Church of England (2000); and also in the 2011 version of the Roman
Missal for the Roman Catholic Church.
1.
The First Prayer Book of King Edward VI, 1549
The first Book of Common Prayer continues the mediaeval assumptions about the diaconate, but at
least includes a vestige of the liturgical role of the deacon.
The Supper of the Lorde and the Holy Communion, commonly called The Masse
Decons […] shall have upon them […] the vestures appointed for their ministery,
that is to saye, Albes with tunacles.
The priest or deacon shall then reade the Gospel.
If there be a Deacon or other Priest, then shal he folow with the Chalice.
(212)
(214)
(226)
Note: these references are omitted in the Second Prayer Book of 1552.
The Ordering of Deacons
Then one of them appoynted by the Bisshop, shal reade the Gospel of that daye.
2.
(301)
The Book of Common Prayer, Canada, 1959/62
Four hundred years later, the Canadian Book of Common Prayer registers no change in the
liturgical function of the deacon. References to the diaconate are cursory.
All Priests and Deacons, unless prevented by sickness or other urgent cause, are to say daily
the Morning and Evening Prayer.
(lvi)
In Cathedral and Collegiate Churches, and Colleges, where there are many Priests and
Deacons, they shall all receive the Communion with the Priest every Sunday at the least,
except they have a reasonable cause to the contrary.
(66)
Eucharist
the Deacon or Priest who reads [the Gospel]
(71)
[the Priest shall] proceed to deliver [the Communion] to the Bishops, Priests, and Deacons
(84)
If there be no Communion, the Priest or Deacon may say…
(87)
Baptism
In the absence of a Priest, it is lawful for a Deacon to baptize children.
Note: there is no reference to this “lawful” diaconal act in the baptism of adults.
(522)
68
Ordination – of Deacons
Then one of them, appointed by the Bishop, shall read The Gospel.
(643)
And here it must be declared unto the Deacon, that he must continue in that office of a
Deacon the space of a whole year (except for reasonable causes it shall otherwise seem good
unto the Bishop) to the intent that he may be perfect, and well expert in the things
appertaining to the Ecclesiastical Administration. If he has been found faithful and diligent,
and has satisfied the Bishop that he is sufficiently experienced in the things belonging to the
Ministry, he may be admitted by his Diocesan to the Order of Priesthood…
(644)
These references in the ordination rite are taken virtually verbatim from the First and Second Prayer
Books of King Edward VI. The Canadian revisers of the mid-20th century were scarcely innovators!
3. The Book of Common Prayer of The Episcopal Church in the United States, 1979
This book, reflecting the early revival of the diaconate in the Episcopal Church, pays considerable
attention to the liturgical role of the deacon.
Concerning the Service of the Church
In all services, the entire Christian assembly participates in such a way that the members of
each order within the Church, lay persons, bishops, priests, and deacons, fulfil the functions
proper to their respective orders, as set forth in the rubrical directions for each service. (13)
The leader of worship in a Christian assembly is normally a bishop or priest. Deacons by
virtue of their order do not exercise a presiding function; but, like lay persons, may officiate
at the Liturgy of the Word […] Under exceptional circumstances, when the services of a
priest cannot be obtained, the bishop may, at discretion, authorize a deacon to preside at other
rites also…
(13-14)
Proper Liturgies for Special Days
Provision is made for a deacon or lay reader to officiate at the Ash Wednesday and Palm Sunday
rites. In the Palm Sunday rite, a Deacon or other person appointed reads the Gospel of the Palms and
the deacon starts the procession with Let us go forth in peace. In the Good Friday service, a Deacon
or other person appointed leads the Solemn Collects.
(264-277)
For the Easter Vigil, we find the following:
It is the prerogative of a deacon to carry the Paschal Candle to its place, and to chant the
Exsultet. Deacons likewise assist at Baptism and the Eucharist according to their order.
A deacon may also, when the services of a priest cannot be obtained, and with the
authorization of the bishop, officiate at public Baptism; and may administer Easter
Communion from the Sacrament previously consecrated.
(284)
Baptism
If… the ministry of a bishop or priest cannot be obtained, the bishop may specially authorize
a deacon to preside. In that case, the deacon omits the prayer over the candidates… and the
formula and action which follow.
(312)
This is more restrictive of the deacon’s role in baptism than the Canadian Book of
Alternative Services.
69
The Holy Eucharist
A deacon should read the Gospel and may lead the Prayers of the People. Deacons should
also serve at the Lord’s Table, preparing and placing on it the offerings of bread and wine,
and assisting in the ministration of the Sacrament to the people. In the absence of a deacon
[our emphasis], these duties may be performed by an assisting priest.
(322 and 354)
In both Rites I and II, the Deacon or Celebrant says the invitation to Confession and gives the
Dismissal. The Episcopal book prescribes how a deacon may, at the bishop’s discretion, administer
communion from the reserved sacrament.
(408-409)
Marriage
A deacon, or an assisting priest, may deliver the charge, ask for the Declaration of Consent,
read the Gospel, and perform other assisting functions at the Eucharist.
Where it is permitted by civil law that deacons may perform marriages, and no priest or
bishop is available, a deacon may use the service which follows, omitting the nuptial blessing
which follows The Prayers.
(422)
Ordination
- of a Bishop
A Deacon or Priest reads the Gospel…
Deacons prepare the Table
A Deacon dismisses the people.
- of a Priest
the Deacon, or, if no deacon is present, a Priest reads the Gospel.
the Deacon, or a Priest if no deacon is present, dismisses the people.
(516)
(522)
(523)
(528)
(535)
- of a Deacon
After receiving the Holy Communion, the new deacon assists in the distribution of the
Sacrament, ministering either the Bread or the Wine, or both.
(536)
A Priest and a Lay Person, and additional presenters if desired, standing before the bishop,
present the ordinand. (Note: curiously, there is no reference to a deacon being one of the
presenters.)
(538)
the Deacon, or, if no deacon is present, a Priest reads the Gospel.
(540)
The newly-ordained Deacon prepares the bread, pours sufficient wine (and a little water) into
the chalice, and places the vessels on the Lord’s Table.
(546)
The Bishop blesses the people, after which the new Deacon dismisses them.
(547)
After participating in the Peace, the deacons go to the Altar for the Offertory. If there are
many deacons, some assist in the Offertory and others administer Holy Communion. One,
appointed by the bishop, is to say the dismissal.
(554)
When desired, deacons may be appointed to carry the Sacrament and minister Holy
Communion to those communicants who, because of sickness or other grave cause, could not
be present at the ordination.
70
If the remaining Elements are not required for the Communion of the absent, it is appropriate
for the deacons to remove the vessels from the Altar, consume the remaining Elements, and
cleanse the vessels in some convenient place.
(555)
Celebration of a New Ministry
The new Minister, if a deacon, should read the Gospel, prepare the elements at the Offertory,
assist the celebrant at the Altar, and dismiss the congregation.
(558)
4.
The Book of Alternative Services of the Anglican Church of Canada, 1985
The Book of Alternative Services is surprisingly progressive as far as the diaconate is concerned -–
progressive in that deacons are not only mentioned but given appropriate roles in almost all
liturgies; surprisingly, because in the early 1980s the diaconal movement had not yet gathered as
much momentum as in the American Episcopal Church and deacons were few and far between. The
compilers of the Book were ahead of their time and Canadian deacons should be grateful.
Morning Prayer
A deacon or lay member of the community may lead the intercessions and thanksgivings.
(The same phrase is found in Evening Prayer – 70)
(53)
The Service of Light
Deacon, other assistant, or the officiant: (opening response)
Thanksgiving
A deacon, or other assistant, or the officiant sings or says, (response)
(61)
Baptism
It is appropriate that the Gospel be read by a deacon.
If the ministry of a bishop or priest cannot be obtained, a deacon may preside at a public
baptism.
(163)
Reconciliation of a Penitent
If a deacon or lay person hears a confession, a declaration of forgiveness may be made in the
(166)
form provided.
Eucharist
A deacon or lay person, rather than the priest [our emphasis], is the appropriate minister to
lead the Prayers of the People.
(176)
It is the function of a deacon [our emphasis] to read the Gospel and to make ready the table
for the celebration, preparing and placing upon it the bread and cup of wine. The deacon may
also lead the Prayers of the People.
(183)
A deacon or member of the community leads the Prayers of the People…
(190)
…may lead…
(235)
Dismissal
The celebrant may bless the people. The deacon, or other leader, dismisses the people, saying
in these or similar words.
(215)
Then the deacon or the celebrant says,
(249)
71
Palm Sunday
Then a deacon, a priest, or some other appointed person shall read one of the following.
[Gospel of the Liturgy of the Palms]
(298)
In the absence of a bishop or a priest, the preceding service may be led by a deacon or lay
(299)
person.
Good Friday
Solemn Intercession … the deacon or other person appointed says to the people… (309)
The biddings may be read by a deacon or other person appointed.
(310)
Easter Vigil
It is the prerogative of a deacon [our emphasis] to carry the paschal candle to its place, and to
chant the Exsultet. Deacons likewise assist at baptism and the eucharist according to their
order. […] In the absence of a bishop or priest, a deacon or lay reader may lead the first two
parts of the service…
(321)
The deacon (a priest if there is no deacon [our emphasis]) takes the paschal candle, lifts it
high, and sings, The Light of Christ. […] The procession enters the church, led by the deacon
with the paschal candle. At a suitable place, the deacon lifts the candle high and sings a
second time, The Light of Christ. […] The procession continues until the deacon arrives
before the altar. Turning to face the people, the deacon sings a third time, The Light of
Christ.
The deacon, or other person appointed, standing near the candle, sings or says the Exsultet.
(322-323)
In the absence of a deacon [our emphasis], the Exsultet may be sung by a priest or by a lay
person.
(334)
Marriage
When the form of service on page 541 is celebrated by a deacon, the nuptial blessing and the
blessing of the ring(s) shall be appropriately changed.
(527)
Note: this does not reflect the long-standing tradition that deacons may bless objects, although not
people.
Funerals
There are brief references to possible roles for a deacon in Form I: as celebrant (571), leading the
Prayers of the People (579), giving the Dismissal (586). Forms II and III do not mention the deacon
for the Prayers (593) or the Dismissal (596, 597, 600). Form III stipulates, however, that
The celebrant may be a bishop, priest, deacon, or lay person.
(598)
Ordination
- of a Bishop
Representatives of the presbyterate, diaconate and laity for which the new bishop is to be consecrated,
are assigned appropriate duties in the service.
(632)
The Presentation …representatives of the diocese and province (priests, deacons, and lay
persons), standing before the archbishop, present the bishop-elect…
(634)
The Dismissal A deacon dismisses the people with these words.
(641)
Note: the same reference is found in the ordinations of priests (650) and of deacons (658).
72
- of a Deacon
The Presentation A priest and a lay person, and additional presenters if desired, standing
before the bishop, present the ordinand…
(653)
The liturgy continues with the offertory. The newly ordained deacon prepares the elements
and places the vessels on the Lord’s Table. The bishop, joined (if possible) by presbyters,
presides at the celebration of the eucharist.
(657)
Note: It is bizarre that in its rite for ordination of deacons, the deacon-friendly BAS, like the
Episcopal BCP, does not provide for deacons as presenters, whereas it does for episcopal
ordinations! Nor does it suggest that deacons might join the presiding celebrant at the table.
4. Common Worship: Services and Prayers for the Church of England, 2000
The Church of England’s liturgical texts reflect its lack of enthusiasm for the diaconate. The
Alternative Services Book of 1980 virtually ignores the deacon, who is not mentioned in the
eucharistic rites at all (in fact, Rite B specifies that the priest gives the dismissal). In the 1980
ordinal, the declaration states that “a deacon assists the priest under whom he serves… It is his
general duty to do such pastoral work as is entrusted to him.” (p. 344). Deacons are given no role in
the diaconal ordination service.
One would have hoped that twenty years later the Church of England’s attitude towards deacons had
evolved, especially in the light of the Canadian and American Anglican (and Roman Catholic)
liturgical texts. Alas, this was not the case. Common Worship (2000) ignores the deacon almost as
much as did its 1980 predecessor. The General Notes for the Eucharist (pp. 158-159) demonstrate
the ambivalence of the Church of England towards the diaconate:
In some traditions the ministry of the deacon at Holy Communion has included some of the
following elements: the bringing in of the Book of the Gospels, the invitation to confession,
the reading of the Gospel, the preaching of the sermon when licensed to do so, a part in the
prayers of intercession, the preparation of the table and the gifts, a part in the distribution, the
ablutions and the dismissal.
The deacon’s liturgical ministry provides an appropriate model for the ministry of an
assisting priest, a reader, or another episcopally authorized minister in a leadership ministry
that complements that of the president.
When appropriate, the president may […] delegate the leadership of all or parts of the
Gathering and the Liturgy of the Word to a deacon, Reader or other authorized lay person.
In the absence of a priest for the first part of the service, a deacon, Reader or other authorized
lay person may lead the entire Gathering and Liturgy of the Word.
Although Common Worship well summarizes the liturgical role of the deacon in the Eucharist, it
clearly does not view this as any kind of norm: it is followed “in some traditions,” it may provide
“an appropriate model” for other ministers, and it is seen as much like that of the Reader.
73
5. The Roman Missal, 2011
The Roman Catholic Church, with its centralized authority, is very different indeed from the Anglican
Communion, which is decentralized not only among but within its component national provinces.
The Holy See gives specific liturgical directions, not only for rites (the texts), as do Anglican prayer
books, but for ceremonies – movement, posture, gesture, vestments, ornaments and furnishings –
which Anglican formularies since the 16th century have only rarely attempted to do and even then,
unsuccessfully. The General Instruction of the Roman Missal 231 provides comprehensive
commentaries and detailed directions for the eucharistic celebration. While such a publication is
inconceivable for Anglicans, it provides valuable insights into liturgical practice.
Roman Catholics do not have the equivalent of The Book of Common Prayer or The Book of
Alternative Services. The Roman Missal itself is the presider’s book. Books like the Catholic Book
of Worship or the Sunday Missal usually include the text of the eucharistic rite, or at least the parts of
it needed by the congregation; in some cases, the propers (collects, other prayers, readings, psalms);
and in others, music and hymns. Some of these books are published in annual editions. For purposes
of this study, we refer to the Canadian Celebrate in Song232 as well as to The General Instruction for
the Roman Missal.
The General Instruction for the Roman Missal
Reflecting both the prescriptive nature of the Roman rite and the greater prevalence of deacons in the
Roman Catholic Church, references to deacons abound in The General Instruction and it would be
pointless to reproduce them all here. References are to the useful numbered sections in The General
Instruction.
Chapter II.
The Structure of the Mass, Its Elements and Its Parts
Gestures and Bodily Posture
# 42
Among gestures are included also actions and processions, by which the Priest, with the
Deacon and ministers, goes to the altar; the Deacon carries the Evangeliary or Book of Gospels to the
ambo before the proclamation of the Gospel.
The Biblical Readings
#59
The function of proclaiming the readings is by tradition not presidential but ministerial.
Therefore the readings are to be read by a reader, but the Gospel by the Deacon, or, in his absence, by
another Priest.
The Homily
#66
The Homily should ordinarily be given by the Priest Celebrant himself or be entrusted by him
to a concelebrating Priest, or from time to time and, if appropriate, to the Deacon, but never to a lay
person.
(Note: the Roman rite, unlike the contemporary Anglican books, clearly provides for occasional
preaching by deacons.)
231
232
The General Instruction of the Roman Missal, Canadian edition (Ottawa: Canadian Conference of Catholic
Bishops, 2011).
Celebrate in Song, pew edition (Ottawa: Canadian Conference of Catholic Bishops, 2011).
74
The Universal Prayer
#71
[The intentions] are announced from the ambo or from another suitable place, by the Deacon
or by a cantor, a reader, or one of the lay faithful.
The Fraction of the Bread
#83
The Priest breaks the Eucharistic Bread, with the assistance, if the case requires, of the
Deacon or a concelebrant.
(Note: there is no such reference in Anglican prayer books.)
Chapter III.
Duties and Ministries in the Mass
The Duties of Those in Holy Orders
#94.
After the Priest, the Deacon, in virtue of the sacred Ordination he has received, holds first
place among those who minister in the celebration of the Eucharist. For the sacred Order of the
Diaconate has been held in high honour in the Church even from the early times of the Apostles. At
Mass the Deacon has his own part in proclaiming the Gospel, from time to time in preaching God’s
Word, in announcing the intentions of the Universal Prayer, in ministering to the Priest, in preparing
the altar and in serving the celebration of the Sacrifice, in distributing the Eucharist to the faithful,
especially under the species of wine, and from time to time in giving instructions regarding the
people’s gestures and postures,
(Note: this is both a succinct and a complete description of the deacon’s role at the Eucharist. One
could only wish that something similar appeared in Anglican prayer books!)
Chapter IV.
The Different Forms of Celebrating Mass
Mass with the People
#116. If at any celebration of Mass a Deacon is present, he should exercise his function.
(note: well said!)
This section includes sub-sections A) Mass without a Deacon, and B) Mass with a Deacon. The latter
is so significant that we reproduce it in its entirety.
B) Mass with a Deacon
171. When he is present at the celebration of the Eucharist, a Deacon should exercise his
ministry, wearing sacred vestments. In fact, the Deacon:
a) assists the Priest and walks at his side;
b) ministers at the altar, both as regards the chalice and the book;
c) proclaims the Gospel and may, at the direction of the Priest Celebrant, give the
Homily (d. no. 66);
d) guides the faithful people by giving appropriate instructions, and announces the
intentions of the Universal Prayer;
e) assists the Priest Celebrant in distributing Communion, and purifies and
arranges the sacred vessels;
f) carries out the duties of other ministers himself, if necessary, when none of
them is present.
75
The Introductory Rites
172. Carrying the Book of Gospels slightly elevated, the Deacon precedes the Priest as he
approaches the altar or else walks at the Priest's side.
173. When he reaches the altar, if he is carrying the Book of Gospels, he omits the sign of
reverence and goes up to the altar. It is a praiseworthy practice for him to place the Book of
Gospels on the altar, after which, together with the Priest, he venerates the altar with a kiss.
If, however, he is not carrying the Book of Gospels, he makes a profound bow to the
altar with the Priest in the customary way and with him venerates the altar with a kiss.
Lastly, if incense is being used, he assists the Priest in putting some into the thurible
and in incensing the cross and the altar.
174. Once the altar has been incensed, the Deacon goes to the chair together with the Priest
and there stands at the Priest's side and assists him as necessary.
The Liturgy of the Word
175. During the singing of the Alleluia or other chant, if incense is being used, the Deacon
ministers to the Priest as he puts incense into the thurible. Then, bowing profoundly before
the Priest, he asks for the blessing, saying in a low voice, Your blessing, Father. The Priest
blesses him, saying, May the Lord be in your heart. The Deacon signs himself with the Sign of
the Cross and replies, Amen. Having bowed to the altar, he then takes up the Book of Gospels
which was placed on it and proceeds to the ambo, carrying the book slightly elevated. He is
preceded by a thurifer carrying a smoking thurible and by ministers with lighted candles. At
the ambo the Deacon greets the people, with hands joined, saying, The Lord be with you. After
this, at the words A reading from the holy Gospel, he signs with his thumb the book and then
himself on his forehead, mouth, and breast. He incenses the book and proclaims the Gospel
reading. When this is done, he acclaims, The Gospel of the Lord, and all reply, Praise to you,
Lord Jesus Christ. He then venerates the book with a kiss, saying quietly the formula Per
evangelica dicta (Through the words of the Gospel); and returns to the Priest's side.
When the Deacon is assisting the Bishop, he carries the book to him to be kissed, or
else kisses it himself, saying quietly the formula Per evangelica dicta (Through the words of the
Gospel). In more solemn celebrations, if appropriate, the Bishop may impart a blessing to
the people with the Book of Gospels.
Lastly, the Deacon may carry the Book of Gospels to the credence table or to another
suitable and dignified place.
176. Moreover, if there is no other suitable reader present, the Deacon should proclaim
the other readings as well.
177. After the introduction by the Priest, it is the Deacon himself who announces the
intentions of the Universal Prayer, usually from the ambo.
The Liturgy of the Eucharist
178. After the Universal Prayer, while the Priest remains at the chair, the Deacon prepares
the altar, assisted by the acolyte, but it is the Deacon's place to take care of the sacred
vessels himself. He also assists the Priest in receiving the people's gifts. After this, he
hands the Priest the paten with the bread to be consecrated, pours wine and a little water
into the chalice, saying quietly, By the mystery of this water, etc. and after this presents the
76
chalice to the Priest. He may also carry out the preparation of the chalice at the credence
table. If incense is being used, the Deacon assists the Priest during the incensation of the
offerings, the cross, and the altar; and after this the Deacon himself or the acolyte
incenses the Priest and the people.
179. During the Eucharistic Prayer, the Deacon stands near the Priest, but slightly behind
him, so that when necessary he may assist the Priest with the chalice or the Missal.
From the epiclesis until the Priest shows the chalice, the Deacon usually remains
kneeling. If several Deacons are present, one of them may place incense in the thurible for
the Consecration and incense the host and the chalice at the elevation.
180. At the concluding doxology of the Eucharistic Prayer, the Deacon stands next to the
Priest, and holds the chalice elevated while the Priest elevates the paten with the host,
until the people have acclaimed, Amen.
181. After the Priest has said the prayer for the Rite of Peace and the greeting The peace of
the Lord be with you always and the people have replied, And with your spirit, the Deacon, if
appropriate, says the invitation to the Sign of Peace. With hands joined, he faces the
people and says, Let us offer each other the sign of peace. Then he himself receives the Sign
of Peace from the Priest and may offer it to those other ministers who are nearest to him.
182. After the Priest's Communion, the Deacon receives Communion under both kinds
from the Priest himself and then assists the Priest in distributing Communion to the
people. If Communion is given under both kinds, the Deacon himself administers the
chalice to the communicants; and, when the distribution is over, standing at the altar, he
immediately and reverently consumes all of the Blood of Christ that remains, assisted, if
the case requires, by other Deacons and Priests.
183. When the distribution of Communion is over, the Deacon returns to the altar with the
Priest, collects the fragments, should any remain, and then carries the chalice and other
sacred vessels to the credence table, where he purifies them and arranges them as usual,
while the Priest returns to the chair. Nevertheless, it is also permitted to leave vessels
needing to be purified on a corporal, suitably covered, on the credence table, and to purify
them immediately after Mass, following the Dismissal of the people.
The Concluding Rites
184. Once the Prayer after Communion has been said, the Deacon makes brief
announcements to the people, if indeed any need to be made, unless the Priest prefers to do
this himself.
185. If a Prayer over the People or a formula of Solemn Blessing is used, the Deacon says,
Bow down for the blessing. After the Priest's blessing, the Deacon, with hands joined and
facing the people, dismisses the people, saying, Ite, missa est (Go forth, the Mass is ended).
186. Then, together with the Priest, the Deacon venerates the altar with a kiss, makes a
profound bow, and withdraws in a manner similar to the Entrance Procession.
77
“Celebrate in Song”
The “pew edition” of this book is the nearest equivalent to the Anglican Book of Alternative Services
for the eucharistic rite. It gives the text of the liturgy, music and hymns for the mass, and eucharistic
prayers. References to the deacon are as follows:
Penitential Act
(11)
The Priest, or a Deacon or another minister, then says the following or other invocations with Kyrie,
eleison (Lord, have mercy):
The Liturgy of the Word
The directions for the deacon are specific:
Gospel Acclamation
(14-15)
There follows the Alleluia or another chant laid down by the rubrics, as the liturgical time requires.
Meanwhile, if incense is used, the Priest puts some into the thurible. After this, the Deacon who is to
proclaim the Gospel, bowing profoundly before the Priest, asks for the blessing, saying in a low
voice:
Your blessing, Father.
The Priest says in a low voice:
May the Lord be in your heart and on your lips, that you may proclaim his Gospel worthily
and well, in the name of the Father, and of the Son, + and of the Holy Spirit.
The Deacon signs himself with the Sign of the Cross and replies: Amen.
[Here follow instructions for the priest in the absence of a deacon.]
The Deacon, or the Priest, then proceeds to the ambo, accompanied, if appropriate, by ministers with
incense and candles. There he says:
The Lord be with you.
The people reply:
And with your spirit.
Gospel
The Deacon, or the Priest:
A reading from the holy Gospel according to N.
(15-16)
And, at the same time, he makes the Sign of the Cross on the book and on his forehead, lips, and
breast. The people acclaim:
Glory to you, O Lord.
Then the Deacon, or the Priest, incenses the book, if incense is used, and proclaims the Gospel. At
the end of the Gospel, the Deacon, or the Priest, acclaim: The Gospel of the Lord.
All reply: Praise to you, Lord Jesus Christ.
The he kisses the book, saying quietly:
Through the words of the Gospel may our sins be wiped away.
78
Homily
(16)
The follows the Homily, which is to be preached by a Priest or Deacon on all Sundays and Holydays
of Obligation; on other days, it is recommended.
(Note: the deacon is shown here as a normal preacher.)
Preparation of the Gifts
The Deacon, or the Priest, pours wine and a little water into the chalice, saying quietly:
(19)
By the mystery of this water and wine may we come to share in the divinity of Christ
Who humbled himself to share in our humanity.
(Note: despite the direction given in The General Instruction, #178, there is no mention here of the
deacon preparing the altar.)
Sign of Peace
Then, if appropriate, the Deacon, or the Priest, adds:
Let us offer each other the sign of peace.
(25)
And all offer one another a sign, in keeping with local customs, that expresses peace, communion,
and charity. The Priest gives the sign of peace to a Deacon or minister.
The Concluding Rites
Then the Deacon, or the Priest himself, with hands joined and facing the people, says:
Or:
Go forth, the Mass is ended.
Go and announce the Gospel of the Lord.
**************************************
(30)
79
APPENDIX B
ANGLICAN CHURCH OF CANADA –
VOCATIONAL DIACONATE STATISTICS 2014
DIOCESE
Algoma
Anglican Parishes C.I.
Arctic (Inactive)
Athabasca (2013)
Brandon (Inactive)
British Columbia
Caledonia (2013)
Calgary (2011)
Central Nfld (2013 – inactive)
Eastern Nfld/Labrador
Edmonton (2013)
Fredericton
Huron
Keewatin (1)
Kootenay
Mishamikoweesh (1)
Montreal
Moosonee (2)
New Westminster (3)
Niagara
Nova Scotia & PEI
Ontario
Ottawa
Qu’Appelle
TOTAL
3
9
15
3
4
13
4
7
1
21
8
12
36
1
10
20
8
3
36
18
12
11
3
9
Quebec
Rupert’s Land
MALE
ACTIVE
3
5
13
3
4
9
4
7
18?
8
2
6
1
2
FEMALE
3
6
6
1
2
11
3
4
1
11
6
11
18
1
7
16
4
3
18?
9
10
5
1
7
17
11
9
2
8
1
1
2
1
1
8
3
5
5
3
12
3
9
12
45
2
6
340
11
1
1
117
34
1
5
223
33
1
5
295
3
7
2
2
2
1
3
10
2
1
18
3
4
4
20
8
11
31
1
8
20
7
3
RETIRED
CAND.
4
2
1
4
2
1
2
1
5
7
3
2
1
14
3
1
4
Saskatchewan (inactive)
Saskatoon (inactive)
Toronto
Western Nfld
Yukon
TOTALS
12
1
1
45
2
37
80
NOTES:
A year after the diocese indicated the last year for which we received data.
(1) The diocese of Keewatin was split in early 2014 to create the Indigenous Spiritual;
Ministry of Miushamikoweesh with its own Aboriginal bishop; deacons split between
them arbitrarily based on geography.
(2) Moosonee ceased to be an independent diocese at the end of 2013 and is now an
indigenous mission area responsible to the Archbishop of Toronto/Metropolitan of
Ontario
(3) For legal reasons, New Westminster provides total deacons only with no details at all;
gender split based on past proportions.
Source: Deacon Jacquie Bouthéon
Association of Anglican Deacons in Canada
October 2014
Appendix C
Diaconal Formation in the Diocese of Toronto
CHECK LIST ON STEPS TO ORDINATION
April 2014
o
Incumbent contacts the Area Bishop to indicate interest in the diaconal process. Bishop
refers incumbent to Coordinator if the Bishop agrees to continuance.
o
Incumbent speaks with Coordinator who outlines the diocesan process.
o
The Coordinator speaks with the whole parish about the diaconate.
o
The Incumbent obtains an “Application to form a Parish Discernment Committee” (PDC)”
from the Coordinator. Completed application is sent to the Area Bishop.
o
If the Bishop approves, the discernment process is started. The Coordinator appoints a
Mentor to assist the Discernment Committee.
o
The PDC considers whether the parish needs and wishes to support a deacon.
o
If the parish decides to support a deacon, then the PDC identifies any individuals in the
parish who have both an extra-parochial ministry and leadership abilities. A support group
(including the Incumbent) from the parish is formed to help the candidate with his/her
discernment.
o
Potential candidates meet with the Coordinator.
81
o
If, after personal discernment the individual (s) wishes to continue, the PDC refers the
name(s) to a Vestry meeting of the parish. The Vestry meeting votes on two separate
motions:
(a) Does the parish support the diaconate in the parish? And if yes,
(b) Does the parish confirm the candidate(s) put forward?
o
The Area Bishop is informed of candidates nominated by Vestry. The Bishop will give or
deny permission to continue to the Diocesan discernment process.
o
The Coordinator gives the Nominee an “Application for Entering the Diocesan
Discernment Process.”
o
The Coordinator arranges for the Nominee to meet with the “Archbishop’s Diaconal
Review Committee.”
o
The Review Committee makes recommendations to the College of Bishops which decides if
the Nominee will proceed to Diocesan Discernment and Screening, be declined or
reconsidered after further criteria have been met.
o
Diocesan Discernment and Screening involves several steps as administered by the Human
Resources Department of the Diocese.
o
“Formation” is the training for a deacon, and is conducted with other Nominees by the
Coordinator.
o
Once Diocesan Discernment and Screening and Formation are completed, the Coordinator
informs the Area Bishop who decides whether or not the Nominee will proceed to
Ordination.
o
If approved, the Bishop will set the date of ordination.
Education
Learning is on-going, but, for diaconal ordination, the Diocese requires preparation and
training equivalent to 10 university credits: 6 credits in scripture, theology, and history; and 4
optional credits based on diaconal ministry. Suitable programmes are offered through The
Toronto School of Theology, Thornloe University, Centre for Christian Studies and other
institutions.
About half of the deacons in Toronto have a MTS or MDiv degree, and others have a
Diploma of Ministry. Education for Ministry (EFM) is an option. All of these are accepted
for ordination.
82
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Association for the Diaconate, 1997.
Hiltz, Most Rev. Fred. “Diakonia: Spontaneous, Congregational, Institutional, Political.” Address to
the Association of Anglican Deacons in Canada Conference, Halifax, Nova Scotia, 2014.
Hughes, Alfred C., Frederick F. Campbell, and William T. Ditewig. Today’s Deacon:
Contemporary Issues and Cross-Currents. New York: Paulist Press, 2006.
Maybee, Maylanne (ed.). All Who Minister: New Ways of Serving God’s People. Toronto: ABC
Publishing, 2001.
Watson, Susanne K. Formation of Ministering Christians. Providence, RI: North American
Association for the Diaconate, Monograph Series No. 11, 1999.
85
Zagano, Phyllis. Called to Serve. A Spirituality for Deacons. Liguori, MO: Ligouri Publications,
2004.
4.
Liturgy and Worship
The Alternative Service Book, 1980. Cambridge University Press; Colchester: William Clowes;
London: SPCK, 1980.
The Book of Alternative Services of the Anglican Church of Canada. Toronto: Anglican Book
Centre, 1985.
The Book of Common Prayer and Administration of the Sacraments and Other Rites and
Ceremonies of the Church, According to the use of The Anglican Church of Canada.
Cambridge University Press, 1959.
The Book of Common Prayer and Administration of the Sacraments and Other Rites and
Ceremonies of the Church, According to the use of The Episcopal Church. The Church Hymnal
Corporation and the Seabury Press, 1977.
Common Worship: Services and Prayers of the Church of England. London: Church House
Publishing, 2000.
The First and Second Prayer Books of King Edward the Sixth. London & Toronto: J.M. Dent; New
York: E.P. Dutton, Everyman’s Library 448, 1927.
Ditewig, William T. The Deacon at Mass: A Theological and Pastoral Guide. New York: Paulist
Press, 2007.
The General Instruction of the Roman Missal, Canadian edition. Ottawa: Publications Service,
Canadian Conference of Catholic Bishops, 2011.
Hefling, Charles. What Do We Bless And Why? Providence, RI: North American Association for
the Diaconate, Monograph Series No. 15, 2003.
Kwatera, Michael, O.S.B. The Liturgical Ministry of Deacons. 2nd Revised Edition. Collegeville:
The Liturgical Press, 2005.
________ Preparing the General Intercessions. Collegeville: The Liturgical Press, 1996.
Pecklers, Keith F., SJ. Worship: A Primer in Christian Ritual. Collegeville: The Liturgical Press,
2003.
Plater, Ormonde. Deacons in the Liturgy, Second Edition. New York: Church Publishing, 2009.
________ Intercessions: A Theological and Practical Guide. Boston: Cowley Publications, 1995.
________ Music and Deacons. Providence, RI: North American Association for the Diaconate,
Monograph Series No. 208, 1995.
Public Distribution of Holy Communion by Deacons and Lay Persons. Toronto: Anglican Book
Centre, 1987.
Ramshaw, Gail, ed. Intercessions for the Christian People. Collegeville, MN: The Liturgical
Press, 1990.
86
4.
Reports
The Diaconate as Ecumenical Opportunity. The Hanover Report of the Anglican-Lutheran
International Commission. Published for the Anglican Consultative Council and the Lutheran World
Federation. London: Anglican Communion Publications, 1996.
“The Diaconate as a Distinct Order of Ministry,” in The Official Report of the Lambeth Conference,
1998. Harrisburg, PA: Morehouse Publishing, 1999.
The Distinctive Diaconate. A Report to the Board of Ministry, the Diocese of Salisbury. Salisbury:
Sarum College Press, 2003.
For such a time as this. A renewed diaconate in the Church of England. A report to the General
Synod of the Church of England of a Working Party of the House of Bishops. London: Church
House Publishing, 2001.
The Mission and Ministry of the Whole Church: Biblical, theological and contemporary perspectives.
Church of England Faith and Order Advisory Group. London: General Synod, 2007.
A Plan to Restore the Diaconate in the Anglican Church of Canada. General Synod Committee on
Ministry. Toronto: Anglican Church of Canada, 1989.
5.
Websites
Association of Anglican Deacons in Canada (AADC)
www.anglicandeacons.ca
Association for Episcopal Deacons (AED)
(formerly North American Association for the Diaconate – NAAD)
www.diakonoi.org
Diaconal Association of the Church of England
www.dace.org
Diakonia of the Americas and the Caribbean (DOTAC)
Diocese of Toronto
http://www.toronto.anglican.ca/about-the-diocese/careers-and-
www.dotac.diakonia-world.org
vocations/ordination-process/diaconate-inistry/
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